
Book 



lx,XXsu.yi-^'K>.o. 




' is'v ■ ■ ^. 




NOTES 




ON THE 




EPISTLES OF PAUL THE APOSTLE 


(1 


TO THE 



GALATL4NS AND EPHESIANS. 



By JOSEPH LOXGKIXG, 

i 

LATE SUNDAY-SCHOOL SUPEBIX TEX DENT. 



33f;. 



^TeiD Dork: 



PUBLISHED BY CAELTOX d: POKTER, 

SUNDAY-SCHOOL L'NION, -l-Ji MCLBEBKY-STKEET, 



f^'ly./^^ 






Entered according to Act of Contrress. in the year 1863, by 

CARLTON & PORTER, 

in the Clerk's Office of the District Court of the United States for 
the Southern District of New York, 



2^ ^^ 3 



•x 






NOTES 



'.#• 



G AL ATI AN S, 



1 



INTRODUCTION, 



Tms was probably among Paul's earliest epistles, 
being written about the year 52 or 53. Some think 
still earlier. It would seem that the Galatians were 
converted to Christianity chiefly or entirely by the 
instrumentality of Paul a year or two previous to 
the writing of this epistle; and that after his de- 
parture certain Jewish Christians had joined them, 
who endeavoured to remove the Galatian converts 
from the simplicity of faith in Christ as the only 
medium of justification, and taught an observance 
of Mosaic rites, and obedience to the Mosaic law, 
as essential to acceptance with God. In order the 
more effectually to carry their point, they insidi- 
ously sought to undermine the influence of Paul 
by representing that he was not an apostle, or at 
least not equal in rank and authority to the other 
apostles, having derived his commission, not froni 
Christ, but from men; thus his teachings, they 
urged, were less authoritative and bindin^c 



6 INTRODUCTION. 

To counteract these misrepresentations, St. Paul 
endeavours to show in this epistle, 

First. That he was in the highest sense an apos- 
tle, namely, by divine appointment. 

Second. That there is no truth in the notion that 
an observance of the Mosaic Law is necessary to 
present justification or ultimate salvation ; but that, 
on the contrary, whoever depends on it for accept- 
ance with God loses all the benefits arising from 
the Gospel. 

Having established these important points, the 
apostle gives the Galatians various instructions and 
exhortations to a holy life, and concludes with a 
brief summary of the topics above discussed, term- 
inating in an apostolical benediction. 



ANALYSIS or GALATIANS. 



CHAPTER I. 

The apostolic salutation, including Paul's claim to im- 
mediate divine appointment to the apostolic ofS.ce, 1-3. 
Declaration that forgiveness for the sins of men is through 
the alone atonement of the Lord Jesus Christ, to whom 
he ascribes everlasting glory, 4, 5 : expresses his sur- 
prise at the unsettling of the faith of the Galatian con- 
verts, 6-10. Paul reiterates his conviction of the truth 
of the Gospel as preached by himself, 11, 12: gives an 
account of his early life and call to the ministry, 13-17 : 
glances at his doings immediately subsequent, 18-24. 

CHAPTER II. 

Here the apostle informs the Galatians of a subsequent 
visit to Jerusalem, and the causes of it, and of his recog- 
nition by the principal brethren, 1-10. He mentions his 
subsequent reproof of Peter for apparent duplicity, and 
shows his own consistency in withstanding the attempt 
to impose the Jewish ritual on Gentile converts, 11-21. 

CHAPTER III. 

Here the writer shows the folly of abandoning the 
Gospel provisions for and promises of justification by 
faith, for the observances of the law to the obtaining of 



8 AKALYSIS OF GALATlANS. 

acceptance with God, 1-14 : shows that the covenant 
originally made by God with Abraham and his spiritual 
progeny was no,t annulled by the subsequent law of 
Moses, which was limited in its operation, and prepara- 
tory to the* Gospel, whose blessings were of a universal 
tendency, 15-29. 

CHAPTER lY. 

Here the apostle compares and illustrates the Mosaic 
and Christian co-nditions of salvation, 1-10 : expresses 
his fears for the Galatians, and his deep distress at their 
departure from the faith he had inculcated among them, 
11-21 : shows that Abraham's two wives, the one a slave 
and the other a free woman, allegorized the two dispen- 
sations, the Law and the Gospel, and the superiority of 
the latter to the former, 22-31. 

CHAPTER Y. 

An exhortation to steadfastness in adherence to the 
Gospel plan of salvation, which is shown to be one of 
liberty from sin, of superior excellence, and leading to 
holiness and consequent happiness, 1-26. 

CHAPTER YI. 

Containing practical directions to a holy life, and con- 
cluding with the apostolic benediction, 1-18. 



PAUL'S EPISTLE 

TO THE 

GALATIANS, 



CHAPTER L 



Paul^ after saluting fhe Galatian Churchy assures fkem 
of his concern at their departing from the doctrine of 
justification being by faith only^ and narrates his call 
to the apostleship. 

PAUL, an apostle, not of men, neither 
by man, but by Je'sus Christ, and God 

Yerse 1. Faii\ an apostle] It was customary with 
the ancients to introduce their letters, especially au- 
thoritative and official ones, by the announcement of 
their name and position. Paul very generally does 
this : see his epistles. The word " apostle " signifies, 
literally, a messenger — one sent. So John xiii, 16: 
" The servant is not greater than his lord, neither he 
that is sent [Gr. apostolos'] greater than he that sent him." 
The t^rm is, however, generally employed in the Sacred 
Writings to designate, as here, a class of officers sent 
by Christ liimself for the special work of establishing 
his kingdom among men. In order to this, they need- 
ed peculiar qualifications. Among the essentials would 



10 Notes on Galatians. 

the Father, who raised him from the 
dead; 

seem to be, (1.) That they should have seen the Lord 

Jesus Christ after his resurrection, in order that they 

might be witnesses of his having risen from the dead. 

Acts i, 21, 22; 1 Cor. ix, 1; xv, 8. (2.) That they 

I should have been called "to this office find ministry" 

: by our Lord himself; (Acts i, 24-26; xxii, 10, 14, 15,) 

« emphatically " the Apostle and High Priest of our pro- 

■ fession." (3.) That they should be infaUibly inspired; 
(John xvi, 13 ; 1 Cor. ii, 10 ; Gal. i, 11, 12 ;) for as they 
had not only to explain the true sense and spirit of the 

■ Old Testament, (Luke xxiv, 27; Acts xxvi, 22, 23; 
: xxviii, 33,) which were overlooked by the Jewish teach- 
,; ers, but also to give forth the New Testament revelation 
: to the world, which was to be the unalterable standard 
;. of faith and practice in aU. succeeding generations, 
;; (1 Pet. i, 25 ; 1 John iv, 6,) it was absolutely necessary 
ii that they should be secured against all error by the 

I unerring inspiration of the Spirit of truth. This grace 
being given them, (John xiv, 26; xvi, 13,) their teach- 

r jng is to be received " not as the word of men, but as 

jf it is in truth, the word of God." 1 Thess. ii, 13. (4.) A 

I' I "^ fourth needful qualification for the apostleship was, the 

I power of working miracles and of conferring these 

;j gifts upon others. 1 Cor. xii, 8-11. "Truly," says 

I Paul, "the signs of an apostle were wrought among 

jj you in all patience, in signs, and wonders, and mighty 

I deeds." 2 Cor. xii, 12. 

i! This higher class of Church officers had, strictly 

j| speaking, no successors ; that is, were followed by none 

•'. of similar qualifications and powers ; and plainly could 

not have, unless by a constant succession of miraculous 



Chapter I. 11 

2 And all the brethren which are with me, 
unto the churches of Ga-la'ti-a : 



appearings of Christ, miraculous personal calls, and 
constant infallible teachings. "Their qualifications 
were supernatural, and their work, once performed, re- 
mains in the infallible record of the New Testament, 
for the advantage of the Church and the world in all 
future ages." — Kitto. The ordinary ministers of the 
Gospel, called of G-od to the holy office, supply their 
place, but are not their successors. 

Kot of men^ neither hy man^ etc.] The scope of this 
« parenthetical clause is to show the ground of Paul's 
claim to the apostleship, which would seem to have 
been called in question ; it being apparently asserted 
or insinuated that he was merely deputized by the 
apostles at Jerusalem to visit the Churches in a subor- 
dinate capacity. Instead, therefore, of merely saying, 
as in the epistles to the Corinthians, the Ephesians, and 
the Colossians, "an apostle by the will of God," he 
emphatically declares, 1. The fact of his apostleship; 
and, 2. That he was such not by the appointment of 
any body of men, as by the college of apostles, or by 
that of any individual, as of James or Peter, but ly 
Jesibs Christ and God the Father'] This is the only 
epistle in which "God the Father" is expressly joined 
with our Lord Jesus Christ in the call to 4his high 
office. And we presume they are joined here only to 
give greater solemnity and weight to Paul's assertion 
of his being fully and duly called and appointed. 

Yerse 2. The brethren which are with me] It is not 
known who these "brethren," meaning, probably, 
brother ministers^ were ; it is, however, generally sup- 



12 Notes on Galatiajsts. 

3 Grace he to you, and peace, from God 
the Father and/rom our Lord Je'sus Christ, 

4 Who gave himself for our sins, that he 
might deliver us from this present evil 

posed that Silas and Timothy, and perhaps Luke, were 
of the number. Coneybeare thinks, from Acts xx, 4, 
^' that Sopater of Berea, Aristarchus and Secundus of 
Thessalonica, Gains of Derbe, Timotheus and Tychi-^ 
cus and Trophimus, from Proconsular Asia," were now 
in Paul's company. It is not to be supposed that these 
"brethren" were joint authors with Paul in writing 
this epistle ; • they are merely introduced as uniting • 
with him in Christian salutations. 

Yerse 3. Grace he to you, etc.] May you be the ob- 
jects of the kind regards of God the Pather, and of 
the Lord Jesus Christ, and may you receive from them 
all that is necessary to your happiness both here and 
hereafter. 

Yerse 4. Wtw gave himself for o^jlt sins\ And has 
thus given the strongest evidence of his love and 
good- will. What a groundwork for their friendly greet- 
ing and prayer! The expression "gave himself," etc., 
of course means, gave himself up to death, a sacrifice 
for our sins. The word "our" is not to be limited to 
believers; its meaning is, for the sins of us men. That 
he might deliver us] Namely, by his atoning death *and 
those gracious helps of the Spirit procured for us by 
his death and mediation. From this present evil world'] 
"From conformity to its corrupt manners and the con- 
demnation consequent thereon." — Bloomfield. The 
Idea is. Deliver us from all evil — evil men and evil 
practices ; and, by implication, bring us to the practice 



Chapter I. 13 

world, according to the will of God and our 

Father: 

5 To whom he glory for ever and ever. 
Amen. 

6 I marvel that ye are so soon removed 

of good habits and associations. Some understand by 
''evil world," the Mosaic dispensation; "but the state 
under the law neither was nor is ever in Scripture 
called evil, in it^oiV ^-^Riccaltoun. According to the 
will of God and our Fatherl In obedience to his will. 
The phrase ''God and our Father" would be better 
rendered, God, even our Father; or, our God and 
Father. 

Yerse 5. To whom le glory, etc.] Honor, praise. 
That is, say some, "for this his gracious will," making 
this feeling of benevolence in God the ground of the 
ascription of praise. We prefer not thus to limit its 
signification, but to take the doxology as proceeding 
from a right appreciation of the divine excellence in 
general, not of this particular instance of its manifest- 
ation. Here ends the salutation. 

Yerse 6. The apostle here proceeds, "with an abrupt- 
ness and energy which show how much he was moved, 
to reprove the Galatians for their departure from those 
important truths he had inculcated, and to show them 
the dangerous tendency of the errors they had recently 
embraced, by their reception of teachings so widely dif- 
fering from those he had inculcated as to lead him to 
characterize them as " another gospel." / marvel ye 
are so soon removed] The word translated "removed" 
is forcible; it signifies, properly, to change one's place; 
and figuratively, to change one's side, and go over to 



14 Notes on Galatians. 

from him that called you into the grace of 
Christ unto another gospel : 

another. This they had done by rejectmg Paul's doc- 
trine of salvation by faith only, and receiving the Jiida- 
izing tenet of the necessity of obedience to the Mosaic 
ceremonial law. The expression "so soon" may de- 
note, not so much speedily as inconsiderately or hastily, 
as the same word is rendered in 2 Thess. 11, 2. If, 
however, "so soon" be taken in the sense of time, it 
will not be inapphcable, as probably not more than 
one or, at the most, two years had passed since Paul 
had been among them, (Acts xvi, 6,) and then they 
were well established in the truth. Fivm Mm that 
called you] The pronoun "him" is generally under- 
stood of God or Christ, as the "calling" to the bless- 
ings of the Gospel is usually ascribed to them. But it 
is here more natural, we think, to refer the expression 
to Paul, by whom they were, instrumentally, "called" 
to the knowledge of God, and to whom they had been 
so ardently attached that they would, had it been pos- 
sible, have plucked out their eyes and given them to 
him, could they thus have more strongly shown their 
love. Gal. iv, 14, 15. This view furnishes a good 
reason for his astonishment at their perversion. Into 
the grace of Christ] Rather, ly or through the "grace 
of Christ," namely, unto salvation. Unto another gos- 
pel] Unto the belief of doctrines so unlike those 
teachings they had heard from Paul, as to form essen^ 
tiaUy "another" and contrary "gospel." The Gos- 
pel is at once so pure and so perfect that nothing can 
be added to or taken from it without not only marring, 
but to a greater or less degree subverting it. 



Chapter I. 15 

7 Which is not another; but there be 
some that trouble yon, and would pervert 
the gospel of Christ. 

8 But though we, or an angel from heaven, 
preach any other gospel unto you than that 
which we have preached unto you, let him 
be accursed. 

Yerse T. Which is not another] According to com- 
mentators generally "not another" gospel; perhaps a 
better rendering would be, is no gospel (G-od's spell or 
word) at all. Conevbeare renders, "Is nothing else 
but the device of certain men." T?iere be some that 
tivuble you] The word rendered "trouble'- signifies to 
perturb the mind; namely, by throwing into it per- 
plexing doubts. The reference is to the Judaizing^ 
teachers, whose instructions had this effect. Would 
pervert the Gospel] To "pervert" is to corrupt; to 
change the nature of a thing by the introduction of 
something foreign and unMke. The allusion is to the 
attempt to incorporate the Jewish ceremonial law into 
the Gospel system. 

Yerse 8. Though we] The plural form for the sin- 
gular — though I, Paul. Or 'an angel from heaven] A 
strongl}^ hypothetical case. The language suggests 
how vehemently he felt opposed to the innovation. 
Preach any other gospel] Preach, as the Gospel, any- 
thing essentially differing from that system of truth he 
had already delivered. The declaration would seem to 
have especial reference to the method of justification. 
Let him he accursed] That is, according to some, de- 
voted to destruction ; to others, excluded from your so- 
ciety, cut off from your communion. See 2 John x, 11. 



16 Notes on Galatians. 

9 As we said before, so say I now again, 
If any man preach any oJ:her gospel unto 
you than that ye have received, let him be 
accursed. 

10 For do I now persuade men, or God? 
or do I seek to please men? for if I yet 

How could Paul more strongly convey his sense of the 
integrity of the G-ospel he had preached to them ? His 
language is that of the fullest conviction both of the 
truth and importance of his message. 

Yerse 9. As we said before^ etc.] This repetition 
shows both the abhorrence with which Paul regarded 
the erroneous teachings of his opponents, and the settled 
conviction of his mind against them. Than ye have 
received] Namely, from Christ through Paul. 

Yerse 10. Do I now persuade men, or God?] This 
verse is exceedingly abrupt and difficult of explanation. 
There would seem to have been something in the apos- 
tle's mind to which this language has reference, which 
does not appear. If, as is generally thought, the pas- 
sage is designed as a denial of- some charge that had 
been brought against him, then that charge would ap- 
pear to have been, that he had been improperly influ- 
enced by desires for popularity — that he had not so 
much sought to please God, and to proclaim his truth, 
as to court the good opinion of men. Dr. Brown finds 
Scripture usage for rendering " to concihate," to "court 
favor," to "pacify;" and his paraphrase is: "Do I 
seek the approbation or favor of men or of God ? or 
do I seek to please men?" equivalent to saying: "I 
seek God's approbation, not men's. I am no man- 
pleaser, as I have been represented." Bo I seek to 



Chapter I. 17 

pleased men, I should not be the servant of 

Christ. 

11 But I certify you, brethren, that the 
gospel which was preached of me is not 
after man. 

12 For I neither received it of man, nei- 
ther was I taught ^Y, but by the revelation 
of Je'sus Christ. 

please men?] That is, if the above view be correct, at 
the expense of faithfulness. If I pleased men I should 
noi be the servant of Ghtist'} Meaning, I should not be 
a /ai<fA/ziZ servant of Christ, because the "pleasing of 
men " must be at the expense of faithfulness to him. 
Parallel with James iv, 4: "The friendship of the world 
is enmity with God." "This," says Macknight, "is 
a cutting reproof to aU those ministers who either alter 
or conceal the doctrines of the Gospel for fear of dis- 
pleasing their hearers or to gain popularity." 

Yerse 11. / certify you] To "certify" is to give 
certain information, to assure. The Gospel is not after 
vian\ Not of human origin, nor composed of precepts 
received from or taught by men. This fact he frequent- 
ly mentions, to disprove the allegations of those ■'^'Lo 
sought to" destroy his influence. 

Yerse 12. / neither received it of man] Agreeing 
with statement in verse 1. Neither was I taught it] 
That is, not by man. But by revelation of Christ] To 
"reveal" is to unvail, to uncover that which has beea 
heretofore hidden. So the " mysteries of the Gospel '* 
were made known to Paul in a miraculous manner by 
Christ himself. We suppose him to speak here only of 
the prominent doctrines and facts of the Gospel; such 



18 Notes on Galatians. 

13 For ye have heard of my conversation 
in time past in the Jews' religion, how that 
beyond measure I persecuted the church of 
God, and wasted it : 

as he had not had the opportunity of becoming trnly 
acquainted with by other and ordinary means. The 
perfect agreement existing between PauFs teachings 
and those of the other apostles, shows that they all 
derived their knowledge from the same infallible 
source. 

Yerse 13. For ye have heard of my conversation in 
time past] The apostle here proceeds to show more 
fully how Christ had " revealed " to him the Gospel ; 
first reminding them, however, of his former opposition 
to it, and then how that opposition had been overcome. 
His reason for this was, probably, that so he might 
strengthen his declaration, that he had been won to 
obedience to Christ only by miraculous interference. 
*' Conversation," here, has the sense of manner of 
life — ^general conduct and behavior. The expression 
*'time past" must denote the period of his life before 
his conversion to Christianity. The Jews'* religioii] 
Equivalent to " when I was a Jew." How heyond 
measure'] Denoting the virulence and activity of his 
opposition ; far exceeding that of others. I persecuted 
the Church of God] To " persecute " is to vex, annoy, 
oppress. By "Church of God" is meant the body of 
believers in Christ. "The expression," says Bloom- 
field, " is used to set in a strong point of view the crim- 
inality of his conduct." And wasted it] Namely, by 
dragging its members to prison and death. Coney- 
beare renders, " strove to root it out." 



Chapter I. 19 

14 And profited in the Jews' religion 
above many my equals in mine o^vn nation, 
being more exceedingly zealous of the tra- 
ditions of my fathers. 

15 But when it pleased God, who separa- 
ted me from my mother's womb, and called 
me by his grace, 

Yerse 14. Profited] Rather, made proficiency. Not, 
we suppose, by attaining to greater piety, properly 
speaking, but by obtaining a superior knowledge of the 
things taught, and increase of zeal in their adoption and 
propagation. In the Jeivs^ religwn] Xot in the pure law 
of God, as taught by Moses, but in a system made up 
of a strange mixture of human traditionary lore and the 
inspired writings. Exceedingly zealous of tlie traditions^ 
et€.] "Zealous" means warm, ardent; the phrase de- 
notes the intensity of his attachment to these teachings. 
"The expression well designated the Judaism of the 
Pharisees as a religion handed down from their fathers, 
and containing, together with what was of divine insti- 
tution, much of tradition merely." — Bloomfield. 

Yerses 15, 16. When it pleased God'] Paul claims 
nothing in the way of merit : the entire honor of being 
called to the apostleship he ascribes to the pleasure or 
choice of God. Who separated me, etc.] Set me apart 
from my birth for an apostle, as he did Jeremiah 
(chap, i, 5) for a prophet. " Such an unconditional pre- 
destination as this may consist both with Gods justice 
and mercy.'' — Wesley. It is a setting apart, not to 
heavenly blessedness, but to a certain station or calling 
in life, founded on the divine knowledge of eminent 
qualifications for the work. And caMed me by his grace] 



20 Notes ois Galatians. 

16 To reveal his Son in rae, that I might 
preach him among the heathen ; immediately 
I conferred not with flesh and blood : 

17 Neither went I up to Je-ru'sa-lem to 
them which were apostles before me ; but I 

Namely, to the work of apostleship. Doubtless, this 
"call" was, also, to the knowledge of salvation by the 
remission of sin, but that is not asserted. To reveal 
his Son in me] To make known "in me," or to me, 
his Son's character and office; that is, in or to my 
mind and heart. Some render, hy me ; explaining the 
clause to make known his Son by my means. But this 
is quite improbable. "The revelation spoken of is 
plainly distinguished from the preaching of the G-ospel 
by the apostle, as the next clause shows; and preceded 
it as the necessary means preparatory to this object." — 
Turner. That I might preach him among the heathen] 
Here Paul asserts the more immediate design of the 
revelation. The Saviour very early designated this as 
Paul's peculiar field of labor ; hence he terms himself 
"the apostle of the Gentiles." Immediately I conferred 
not with flesh and hlood] By "flesh and blood," here, 
we are to understand "with no one;" neither debating 
the matter with himself nor others. The word ren- 
dered "conferred" signifies to commit anything to 
another — to lay one's case before him ; hence, to confer 
with or consult. 

Yerse 17. Neitlier went I to them which were apostles'] 
The "revelation" he had received rendering direction 
from the earlier apostles apparently unnecessary. But 
I went into Arabia] The " immediately " of the pre- 
ceding verse connects, in sense, with this passage. 



Chaptee I. 21 

went into A-ra'bi-a, and returned again unto 
Da-mas'cus. 



From Acts ix, 19-22, it would appear that this journey 
was not so "immediate" but that he first spent some 
time in Damascus, preaching Jesus to his couutrvmen 
resident in that city. The direct cause of tliis res- 
idence in Arabia does not appear. Some very confi- 
dently assert it was for the purpose of seclusion, that 
he might the better give himself to meditation and 
study — a sort of &aming for his subsequent work. "W'e, 
however, prefer the views of Dr. Turner, whose ex- 
cellent note we adopt entire. ''But.'' says he, ''if St. 
Paul, immediately after his conversion, were in a fit 
mental and spiritual condition to preach the Gospel at 
Damascus, and to confound the Jews of that city by 
proving Jesus to be the true Messiah, (Acts ix, 19-22,) 
the preparations and divine instructions spoken of had 
already been attained. In all probability he went to 
Arabia because a favorable opportunity presented itself 
there for making known the Gospel ; and this seems to 
be intimated by the connection in which the statement 
here occurs. '\\'hen God, who had designed him for 
the ministry, made him rightly acquainted with the 
truths of the Gospel, in order that he might announce 
them to the Gentiles, he lost no time in seeking human 
counsel or sanction, but went immediately to Arabia. 
The impression most naturally given by this representa- 
tion is, that he went to preach the Gospel." Returned 
again unto Damascus] T\^hence he had gone. Damascus 
is situated in a vast plain, at the eastern foot of Anti- 
libanus, and is thought to be one of the most beautiful 
of the eastern cities. The Orientals describe it, in their 



32 Notes on Galatians. 

18 Then after three years I went up to Je- 

gorgeous language, (chiefly because of the delightful 
gardens surrounding it,) as "a pearl surrounded by 
emeralds."* Its great age, (for it was known in the 
days of Abraham, Gen. xiv, 15, and xv, 2,) and its still 
flourishing condition, while the neighboring and more 
modern cities of Baalbec and Palmyra lie in ruins, 
combine to invest it with great interest, M'CuUoch 
supposes its population to be from 120 to 150,000, of 
whicli perhaps 12,000 is Christian. 

Yerse 18. Then after three years I went up to Jeru- 
salem'] Driven away, apparently, by the conspiracy 
which had been formed "to kill him." Acts ix, 23. It 
is uncertain whether this period of " three years " is to 
be counted from the time of Paul's conversion or of 
his return from Arabia; though probably from his con- 

* " Among the rocks and brushwood at the base of Antilibanus 
are the fountains of a copious and perennial stream, which, after 
runninsc a course of no great distance to the southeast, loses itself 
in a desert lake. But before it reaches this dreary boundary, it 
has distributed its channels over the intermediate space, and left 
a wide area behind it, rich with prolific vegetation. These are 
the 'streams from Lebanon,' (Sol. Song, iv, 15,) the 'rivers of 
Damascus,' which Naaman not unnaturally preferred to all the 
waters of Israel. (2 Kings v, 12.) And this stream is the inesti- 
mable treasure of Damascus. It is drawn out into water-courses 
and spread in all directions. For miles around it is a wildernesa 
of wardens. Everywhere among the trees the murmur of unseen 
ri-.'ulets is heard. Even in the city, which is in the midst of the 
■rardeii, the clear rushins of the current is a perpetual refresh- 
ment. It is not to be wondered at that the view of ^Damascus, 
when the dim outline of t!ie gardens has become distinct, and 
the city is seen gleaming white in the midst of them, should be 
universally famous. All travelers in all ages have paused to 
feast their eyes with the prospect.— Coney^eare. 



Chapter I. 23 

ru'sa-lem to see Pe'ter, and abode with him 
jfifteen days. 

version. If the latter view be adopted, we must sup- 
pose he remained meanwhile at Damascus and vicinity, 
preaching the G-ospel. This supposition appears the 
more likely, though plausible arguments are not want- 
ing in support of the former sense. To see Peter] To 
form his acquaintance; not, as a learner, to seek in- 
struction in a system the knowledge of whicli had been 
divinely imparted to him, or to obtain authority to ex- 
ercise in an office divinely conferred, and the duties of 
which he had been fulflUing for at least three years. 
Abode with Jiim fifteen days] The brevity of this sojourn 
is of itself sufficient to show that Paul had not now visit- 
ed Jerusalem for the purpose of being more perfectly in- 
structed. From Acts ix, it appears that when Paul first 
made himself known to the disciples at Jerusalem as a 
fellow-believer and teacher, they shunned him, not know- 
ing him to be a disciple, until Barnabas, with whom he 
is supposed to have been personally acquainted, took 
him by the hand and introduced him as having "preach- 
ed boldly at Damascus in the name of Jesus."* 

* "This first meeting of the fisherman of Galilee and the tent- 
maker of Tarsus— the chosen companion of Jesus on earth and 
the chosen Pharisee v^\\o saw Jesas in the heavens — ^is passed 
over in Scripture in a few words. AYhat took place in the inter- 
course of these two saints — what was said of Jesus of Nazareth 
who suffered, died, and was buried, and of Jesus the g orified 
Lord, who had risen and ascended, and become " Head over all 
things to the Church''— has not been revealed, and cannot be 
known. 1 he intercourse was full of present comfort, and full of 
great consequences. But it did not last long. Fifteen days passed 
away, and the apostles were compelled to part. The same zeal 
which had caused Saul's voice to be beard in the synagogues in 



24 Notes on Galatians. 

19 But other of the apostles saw I none, 
save James the Lord's brother. 

20 IN'ow the things which I write unto you, 
behold, before God, I lie not. 

Yerse 19. Other, ,, apostles saw I none, save James^ 
etc.] Saw none but Peter and James "the Lord's 
brother." Commentators differ as to whom this James 
was; for the expression "brother" may denote any 
near kinsman. The James referred to is supposed to 
have been the one afterward designated as bishop of Je- 
usalem, and author of the epistle bearing his name. 

Yerse 20. Behold. . .1 lie not] An emphatic declara- 
tion of the truth of his statements; made necessary, 
apparently, by the hostility and calumnies of his oppo- 
nents. "The argument, as Whitby observes, is this: 
' Having, therefore, preached the Gospel so long before 
I saw them, and staying so little while with them, and 
going then only to see, not to learn of them, it cannot 
be conceived I should receive my instructions how to 
•preach the Gospel from them.' " — Bloomfield. 

Brief as was Paul's visit, it did not pass unimproved; 
for he " spake boldly [in the synagogues] in the name 
of the Lord Jesus, and disputed against the Grecians;'* 
until they, too, driven to that last argument of a des- 
perate cause, sought to take the life of him whose rea- 
sonings they could not refute, and to whose entreaties 
to become reconciled to God they would not yield. But 
the "brethren," becoming acquainted with the plot, re- 
moved him from the danger, and sent him forth to Tarsus. 

the persecution against Stephen, now brousht the murderer of 
Stephen to the verge of assassination. Once more, as at Damascus, 
the opposing Jews conspired to put Saul to death ; and once more 
he was rescued by the anxiety of the brethren." — Coneybeare, 



Chapter I. 25 

21 Afterwards I came into the regions of 
Syr'i-a and Ci-li'ci-a ; 

22 And was unknown by face unto the 
churches of Ju-de'a which were in Christ : 

23 But they had heard only, That he which 
persecuted us in times past now preacheth 
the faith which once he destroyed. 

24 And they glorified God in me. 

Yerse 21. The regions of Syria and Cilicia'] Syria 
is here, probably, to be taken in an enlarged sense, as 
comprehending the country lying between Mounts Tau- 
rus and Am anus on the north, and the Euphrates and 
Mediterranean on the east and west. Taurus, the 
birth-place of Paul, was in Cilicia. 

Yerses 22, 23. Wa^ unknoiun ly face unto the church- 
es of Judea'] Personally unknown. By "churches of 
Judea " those of the country parts is generally under- 
stood, in distinction from that of Jerusalem: "tidings 
only were brought them, from time to time, that Saul, 
who was once our embittered persecutor, now bears 
the glad tidings of that faith which he formerly labored 
to root out." "Had Paul obtained his knowledge of 
the Gospel from the leaders of the Church at Jerusa- 
lem, or applied for their sanction of his apostolic au- 
thority, the Churches of Judea could hardly have been 
so little acquainted with him." — Tamer. 

Yerse 24. They glorified God in me] Rather, on 
my account: on account of his conversion and minis- 
try. To "glorify," is to exalt, to praise. They gave 
thanks to God that this virulent persecutor of the faith 
had been transformed by his power and grace into one 
of its most earnest and able advocates. 



26 Notes on Galatians. 



CHAPTER II. 

Paulinforms the Galatiansof his journey from Antioch to 
Jerusalem^ and why^ on one occasion^ he rebuked Peter, 

THEN* fourteen years after I went up again 
to Je-ru'sa-lem with Bar'na-bas, and took 
Ti'tus with me also. 

Yerse 1. Then fourteen years after'] Meaning, prob- 
ably, fourteen years after the visit to Jerusalem nar- 
rated at the close of the preceding chapter; though 
this cannot be positively affirmed. Some place it four- 
teen years from Paul's conversion. 

Several events in the apostle's life are here omitted, 
some of which are supplied in the Acts. Thus we 
learn from that record (Acts xi, 22-30) that when the 
apostles at Jerusalem heard of the success which had 
attended the labors of some of the early converts at 
Antioch, they sent to their assistance Barnabas; and 
he, finding the work spreading, shortly after went to 
Tarsus in search of Paul, and together they returned 
to and labored at Antioch for "a whole year." On the 
prediction by Agabus of a famine, the Christians of the 
vicinity sent relief to their suffering brethren in Judea 
by the hands of Paul and Barnabas. This was, we 
suppose, Paul's second apostolic visit to the Jewish 
fBoetropohs. After the conclusion of this agency, Paul 
and Barnabas, witli Mark, returned again to Antioch, 
(Acts xii, 25,) where they remained until commanded to 
go and preach Jesus and the resiyrection among the 
scattered Jews, and to the Gentile world. Acts xii, xiii. 
This mission being accomplished, they again returned 



Chapter I. 27 

to Antioch. Acts xiv, 26. A dispute having arisen in 
the Church at Antioch respecting the obligation resting 
on the Christian converts to observe the Jewish ritual 
law, Paul and Barnabas, with others, were desired to 
go and consult with the apostles at Jerusalem, and 
have the question settled. This was the " third apos- 
tolic visit," and is that to which reference is here had. 
With Barnabas and... Titus] But httle is certainly 
known of these distinguished ministers of the Gospel; 
but that little is sufficient to awaken a desire in every 
Christian mind to know more of them. Of Barnabas, 
however, we learn that he was a native of Cyprus, a 
Levite, (Acts iv, 36, 37.) and thai he was among the 
earlier converts to Christianity; for, shortly after the 
day of Pentecost, it is recorded of him that he had sold 
bis estate and presented the proceeds to the apostles 
for the benefit of the Church. He is said by Chrysos- 
tem, to have been a mild and gentle person; and Luke 
testifies that he was "a good man, full of the Holy 
Ghost and of faith." Acts xi, 24. It may be inferred 
from the incident narrated in Acts xiv, 12, that he was 
a person of dignified appearance and demeanor. At 
Paul's first visit to Jerusalem after his conversion, Bar- 
nabas introduced him to the apostles, and bore testi- 
mony to his sincerity. Acts ix, 27. This fact lends 
some support to an ancient tradition, that they had 
been fellow-pupils. TThether this were so or not, they 
became warm friends, and labored long and successfully 
together for the propagation of the Gospel. . Ultimate- 
ly, a difiference of opinion occurring between them re- 
specting John Mark, nephew of Barnabas, they sepa- 
rated from each other,, and we have no knowledge that 
they were ever again associated as fellow-laborers. 



28 ITOTES ON Galatians. 

2 And I went up by revelation, and com- 
municated nnto them that gospel which I 

Titus was of G-reek origin, and was brought to know 
God by the agency of Paul, who therefore calls him 
"bis own son in the faith." Gral. ii, 3; Titus i, 4. He 
was much with Paul in his wanderings, and shared 
largely in the affections of that devoted man. He would 
seem, judging from the important trusts committed to 
him, to have been a wise and discreet person. After 
Paul's return from the apostolic council, we find Titus 
with him at Ephesus, whence he was sent to Corinth. 
2 Cor. xii, 18. He then proceeded to Macedonia, and 
at Philippi rejoined Paul. He was afterward engaged 
in collecting and forwarding to Jerusalem the contribu- 
tion for the poor saints in Judea. On a subsequent jour- 
ney he was left by the apostle in Crete to establish and 
regulate the Churches in that island, (Titus i, 5,) and is 
supposed to have been still there when he received from 
Paul the epistle which bears his name. It is generally 
allowed that he accompanied the apostle in his last 
journey lo Rome, but that he was not with him at the 
close of life, having been sent into Dalmatia. 2 Tim. 
iv, 10. Tradition states that he eventually returned to 
Crete, and there died at an advanced age. 

Yerse 2. / went up dy revelation\ By the express di- 
rection of G-od. This is not inconsistent with the ap- 
pointment by the Church as delegate, (Acts xv, 2 ;) but 
shows that the appointment was confirmed by a divine 
order. Communicated unto them] The Church at Je- 
rusalem. That gospel, etc.] Informed them of the 
nature and character of his teachings; with special 
reference, doubtless, to those doctrinal views wherein 



Chapter II. 29 

preach among the Gen'tiles, but privately to 
them which were of reputation, lest by any 
means I should run, or had run, in vain. 

3 But neither Ti'tus, who was with me, be- 
ing a Greek, Avas compelled to be circum- 
cised : . 

he differed from such as had hitherto regarded all con- 
verts as under obligation to observe the Jewish ritual. 
Privately to them. . .of reputation] Of eminence, of 
note; the more influential apostles and elders. See 
verse 9. From this it would seem Paul had some 
doubts whether the Church generally would approve 
his conduct in declaring Gentile converts to be free 
from the observance of Jewish ordinances. Ke there- 
fore explained and enforced his views '* privately " at 
first, that he might thus secure the assent of the prin- 
cipal men, and so the more readily obtain the acquies- 
cence of the whole body of believers. Lest. . ./. . .had 
run in vairi] Labored fruitlessly, because erroneously ; 
if indeed all couverts were, as his calumniators con- 
tended, subject to the Mosaic ritual requirements. 
Thus the question of Hberty from, or of bondage to. that 
yoke which even the Jewish fathers themselves "had 
not been able to bear," w^as involved in the decisions 
of tills celebrated council. We may well suppose that 
Paul was an object of much suspicion, and it was his 
duty to use every effort to remove the growing preju- 
dice. Hence, "though conscious of his own inspira- 
tion, and tenaciously holding the truth which he knew 
to be essential, he yet acted with that prudence which 
was characteristic of his whole life." 

Yerse 3. But neither Titus, etc.] The sense of tho 
passage is given by some to be, "So far were they 



30 Notes on Galatians. 

4 And that because of false brethren un- 
awares brought in, who came in privily to 

from setting me right, that they did not even order 
Titus, who was a G-reek, to be circumcised;" an "irre- 
fragable proof," says Bloomfield, "that they did not be- 
lieve in the necessity of circumcision, but thought with 
Paul on that subject." They did not even urge his cir- 
cumcision; though some who were not, wc presume, 
apostles, demanded it. 

Terse 4. And that hecaiise of false brethren, etc.] 
This verse connects, we think, with verse second, the 
third verse being read as a parenthesis. If so, Paul is 
to be understood as saying that he made his private 
communication to "them of reputation," because that 
certain "false brethren" had been "unawares brought 
in," who would, he feared, cause trouble. Some distin- 
guished expositors, however, think that the sense would 
be made more clear by connecting the beginning of 
verse 4 with the words following, rather than with the 
preceding, and supplying a word to complete the sen- 
tence, thus: "But this [communication] I made be- 
cause of false brethren," etc. By "false brethren," 
here, we do not understand persons who were not truly 
behevers in Christ, but persons who, though really be- 
lievers, still maintained that the observance of the cer- 
emonial law was necessary to salvation. If so, they 
are termed "false" brethren only as holding and teach- 
ing false notions in this respect. Sutcliffe, however, 
and some others, hold them to have been impostors; 
men who sought to propagate Judaism by the destruc- 
tion of Christianity. Unawares brought in] Their 
strong adherence to the Mosaic riiual not being known. 



Chaptek n. 31 

spy out our liberty which we haA^e in Christ 
Je'sus, that they might bring us into bond- 
age : 
5 To whom we gave place by subjection, 

Who came in privily] Secretly — \>j stealth ; concealing 
their real opinions. That they might spy out our lihertyl 
Might learn what exemptions we claimed from obedi- 
ence to the law of Moses, and on what grounds. Paul 
would seem to intimate, that this knowledge they 
sought to obtain, not frankly and openly, but surrep- 
titiously ; and that, not from a sincere desire to follow 
truth, but with malignant purposes. Bloomfield, Coney- 
beare, and some others, suppose that Paul is here 
speaking of occurrences that had taken place at Anti- 
och ; we understand him to speak of events transpiring 
at Jerusalem, and at Jerusalem only. So Macknight, 
Wesley, and others. Bring us into bondage] Namely, 
by subjecting them to the Jewish yoke. 

Yerse 5. To luhom we gave place] Or yielded. No^ 
not for an hov/r] Meaning, not at all. Accommodating 
as Paul certainly was in indifferent matters, he was 
firm and unyielding in matters of principle. He was 
ready, from regard to the feelings of a weak brother, 
strictly to abstain from meat sacrificed to idols, though 
he knew such idols to be "nothing," and the meat to 
be neither more nor less fit for common use, lest by 
partaking he should seem to do honour to such idols ; 
but he could also resist •'to the face" a distinguished 
apostle when duty required such a course. So in the 
present case he strenuously opposed the demands of 
these Judaizing teachers, because those demands were 
subversive of the liberty wherewith " Christ had made 



82 Notes oit Galattans. 

no, not for an hour ; that the truth of the 
gospel might continue Avith you. 

6 But of those who seemed to be some- 
what, whatsoever they were, it maketh no 

free," and if successful, would have probably resulted 
in fixing the grievous burden of obedience to the Mo- 
saic ritual upon the Church for ages. That the truth of 
the gospel'] The "pure, unadulterated gospel;" special 
reference being had to the grand doctrine that accept- 
ance with Grod, through faith in Christ, without obedi- 
ence to the ceremonial law, was the privilege of both 
Jew and Gentile. 2Iight continue with you^ As Paul 
had preached it from the first. The "you" refers, not 
to the G-alatians merely, but "to you" Gentiles.* 

Yerse 6. But of those who seemed to he somewhat^ 
Those who were (as expressed in verse 2) of eminence. 
The word "seemed" is not to be understood as throw- 
ing any doubt on the fact that these persons were really 
"somewhat," or of note, but has the sense of, were 
acknowledged to be so. Whatsoever they were, etc.] 

* The case of Titus " was not," says Howson, '• like that of 
Timothy at a later period, (Acts xvi, 3.) whose circumcision was 
a prudential accommodation to circumstances, without endanger- 
ing the truth of tlie Gospel, To have circumcised Titus at the 
time of the meeting at Jerusalem would have been to have as- 
serted that he was ' bound to keep the whole law.' Gal. v, 3. 
And when the alternative was between ' the liberty wherewith 
Christ has made us free' and the reimposition of the 'yoke of 
bondai^e,' Paul's language always was, that if Gentile converts 
were circumcised, Christ could 'profit them nothing/ In this 
firm refusal to comply with the demand of the Judaizers the ca^e 
of all future converts from heathenism was virtually involved. 
It was asserted once for all that in the Christian Church there is 
neither Greek nor Jew, circumcision nor uncircumcision, barba- 
rian, Scythian, bond, nor free ; but that • Christ is all and in all.' '' 



Chapter II. 33 

matter to me ; God accepteth no man's per- 
son : for they who seemed to he somewhat in 
conference added nothino- to me : 

7 But contrariwise, when they saw^ that 
the gospel of the uncircumcision was com- 



This clause, to the word person, should, we thuik, be 
read parenthetically. Its sense is, " Howeyer great 
their reputation," it mattered not to me; I was in no 
sense their inferior in authority, or in knowledge of the 
Gospel system. God accepteth no man's persoii] That 
is, admits none to peculiar regard because of talents or 
position; neither do L so as to be unduly swayed by 
such considerations. See Acts x, 34, 35 ; 1 Pet. i, 17. 
TJiey who seemed^ eto.] A repetition of the opening 
clause, used because of the parenthetical passage. In 
conference added 'nothing to me] He had received the 
Gospel from Christ independently of them, (cliap. i, 12 ;) 
and when he communicated it to them, the agreement 
between his views and theirs was complete ; they com- 
municated to him nothing new, but attested the Gospel 
as preached by him to be identical with that published 
by themselves. 

Yerse 7. Bui contrariiinse\ So far from regarding him 
as inferior — ^as needing instruction and authority from 
them- When they saw the gospel of the uncircuincision\ 
The duty of proclaiming the Gospel to the uncircum- 
cised, the Gentiles. Was committed unto me] Was in- 
trusted ESPECIALLY (not exclusivdy) unto me, as "the 
apostle of the Gentiles." Actsix 15; xxii, 21. ''Saw" 
has the sense oi perceived; were convinced. This was 
seen, not so much from Paul's knowledge of the Gos- 
pel, (for that would not have determined him to have 
3 



34 Notes on Galatians. 

mitted unto me, as the gospel of the circum- 
cision was unto Pester ; 

8 (For he that wrought effectually in 
Pe'ter to the apostleship of the circumcision, 
the same was mighty in me toward the 
Gen 'tiles ;) 

been any more called to the Gentile than to the Jewish 
sphere of labour,) as from his remarkable success in 
preaching the word among them, and particularly from 
the miracles which were wrought among and upon 
these Gentiles by the instrumentality of himself and 
Barnabas, and by the miraculous gifts of the Holy 
Ghost, which were imparted to many of the converts 
themselves. Acts xv, 12. As. \, the circumcision'] The 
especial work of preaching to the circumcision — the 
Jews. Was unto Peter] Not that he was occupied ex- 
clusively among the seed of Abraham. The expression 
is to be understood in the sense of chiefly. 

Yerse 8. He that lurought effectually in Peter] By -pe- 
culiar endowments signally fitting him for the work to 
which he was called. The same was mighty in me] Im- 
parting in equal fulness, and in a similar extraordinary 
manner, the qualifications for the work of the apostle- 
ship, especially among the heathen. This argument 
could not but have much weight with the Jewish por- 
tion of the Church, accustomed as they had ever been 
as a nation to the supernatural endowments of the ex- 
traordinary messengers of God to them. It was to 
such powers that 'our Lord Jesus himself appealed as 
the unfailing evidence of the truth of his own claims to 
the Messiahship. The verse is to be read parentheti- 
cally. 



Chaptee IL 35 

9 And when James, Cephas, and John, 
who seemed to be pillars, perceived the 
grace that was given unto me, they gave to 
me and Bar'na-bas the right hands of fellow- 
ship ; that we should go unto the heathen, 
and they unto the circumcision. 

10 Only they loould that we should remem- 
ber the poor ; the same which I also was 
forward to do. 

Yerse 9. Seemed to he pillars] An architectural met- 
aphor, denoting persons of great stability — those on 
whom reliance ^v as placed. Perceived the grace given me\ 
"Grace," here, may imply either the qualifications im- 
parted to Paul, or that distinguishiug favor of the Head 
of the Church through whom he was called to the apos- 
tleship; or it may include both ideas. They gave. . .the 
right hands of fellowship] Xot merely as a token of 
friendship and agreement in doctrine, but especially as 
a recognition of them as fellow-ministers and apostles. 
It would seem that Paul's object in the whole of this 
narrative is to show that the acknowledged apostles 
received him as an equal. 

Yerse 10. We should remember the poor] This condi- 
tion had special reference to the "poor " Christians of 
Judea. As Paul and Barnabas were now to labor 
chiefly among heathen nations which were not suffering 
from the calamity that afflicted Judea, it was made 
their express duty to inculcate, among those who 
should through their efforts be converted to Christ, the 
duty of caring for Christ's "pbor." Which I lo as for- 
ward to do] Bloomfield says, the original is "intensive," 
denoting not a mere willingness, but an extreme desire 



36 Notes on Galatians. 

1 1 But when Pe'ter was come to An'ti-och, 
I withstood him to the face, because he was 
to be blamed. 

12 For before that certain came from 



to do this thing. " In proof of Paul's faithful compli- 
ance with this request, we need only allude to his diU- 
gence in making the contribution among the Churches 
of Galatia, Macedonia, and Achaia, as recorded in 
1 Cor. xvi, 1-4; Rom. xv, 25, 26; 2 Cor. ix, 1, etc., and 
to that last journey to the Holy Land, when he went 
'after many years,' to take alms to his nation." Acts 
xxiv, 17. But beneficent as was this arrangement, that 
was not its chief beauty and advantage ; its higher ob- 
ject and result being, to bring into closer fellowship 
these two branches of the Christian Churcli. 

Yerse 11. But when Peter luas come to Antioch] Prob- 
ably shortly after the close of this conference ; though 
of the precise date of the visit we are ignorant. / luith- 
stood him to the face'} To " withstand " is to oppose — to 
set one's self against any measure or person: "to the 
face ',' means openly — in his presence. Because he loas 
to he blamed] Turner says, "the correct rendering is, 
*he was [or had been '] blamed;" and goes on to re- 
mark : " It is very probable that the conduct of Peter 
had subjected him to censure on the part of Grentile 
converts, and perhaps, also, of some among the more 
enlightened Jewish Christians." Paul's rebuke un- 
doubtedly arose from a conviction of duty. The occa- 
sion is mentioned in the two following verses. 

Verse 12. For, before that certain cam,e from James] 
Meaning, certain Jewish Christians. Whether or not 
they were sent by James, as chief officer of the Church 



Chapter II. 3Y 

James, he did eat with the Gen 'tiles : but 
when they were come, he withdrew and sep- 
arated himself, fearing them which were of 
the circumcision. 

in Judea, does not appear. He did eat luith the Gentiles\ 
The converts to Christianity from among the Gentiles, 
not Gentiles generally. This ''eating" was contrary 
to the law and to the customs of the Jews, because of 
the ceremonial defilement produced, either by the par- 
taking of such food as was prohibited, or by the im- 
proper preparation of food allowable in itself. When 
they were come he ivithdrew] Xo longer freely associated 
with them, as he had done hitherto ; it is not, however, 
to be supposed that he entkely estranged himself from 
their companionship. Fearing them. . ,of the circuincis- 
ion'] Meaning, those of the "circumcision" who had 
"come from James." Herein lay Peter's weakness — 
convinced, as he was, that the line of separation be- 
tween Jews and Gentiles had been removed, and that 
now all believers in Christ were in equal fellowship 
with the Lord, and members "one of another," his 
early prejudices were allowed to supersede his judg- 
ment, and a guilty fear of man to lead him to act con- 
trary to what he knew was the truth, and in opposi- 
tion to his judgment. Surely it is not without cause 
that the Holy Ghost warneth, saying, ''the fear of 
man bringeth a snare." 

It may seem unreasonable to some that Paul should 
make so serious a matter of Peter's conduct; but it 
should be recollected that if that conduct was admissi- 
ble, it would go far to destroy the important doctrine, 
first promulged by Peter himself, that " God is no re- 



38 Notes on Galatians. 

13 And the other Jews dissembled likewise 
with him; insomuch that Bar'na-bas also 
was carried away with their dissimulation. 

14 But Avhen I saw that thev walked not 



specter of persons." Then it might well be questioned, 
whether the Jewish ritual were not still binding, and so 
the important doctrine of present justification by faith 
be subverted, and the death of Christ become of doubt- 
ful availability. Paul did not, therefore, contend in tins 
for a mere matter of opinion, but for the very essence 
of the Gospel; namely, justification by faith through 
Christ only. 

Verse 13. The other Jews] Not those who "came 
from James," but persons belonging to Antioch. The 
opinion entertained by some commentators, that "those 
who came from James" were a part of the Antiochian 
Church who had been to Jerusalem about the disputed 
question of the binding character of the Jewish ritual, 
is thus, we think, disproved. Dissembled likewise'] To 
" dissemble '' is to seek to deceive. So Peter and 
these other Jews, "fearing" them that came from 
James, sought to deceive them by acting as though 
they believed the Jewish ritual to be still of force, and 
consequently no .longer mixed with the Gentile con- 
verts with the freedom they had formerly done. Bar- 
nabas also luas carried aiuay] Was borne, as one pressed 
by a crowd, from the position he had hitherto stood 
upon. In plain language, was led by their influence to 
act as they did, though contrary to his convictions and 
judgment. 

Terse 14. When I saw that they walked not uprightly'] 
Literally, not in a straight path. - Coneybeare renders, 



Chapter II. 39 

Tiprightly according to the truth of the gos- 
pel, I said unto Pe'ter before them all, If 

"were walking in a crooked path." The truth of tJis 
go^jieQ }*Ieaning eitiier not in accordance vriih the sin- 
cerity enjoined by the G-ospel, or not in accordance with 
the true doctrine of the G-ospeL which was justification 
by faith in Christ, and the consequent equaUty of all 
believers. We think the latter the preferable exposi- 
tion. / said to Peter hefore them aU] ^he rebuke be- 
ing apparently as public as the offence. We do not 
suppose we have here the very words used by Paul, 
but merely the substance of his expostulation.* If 

* This scene, though slightly mentioned, is one of the most 
remarkable in sacred history, and the mind naturally labors to 
picture to itself the appearance of the two men. It is, therefore, 
at least allowable to mention here that general notion of the 
forms and features of the two apostles which have been handed 
down in tradition, a.nd was represented by the early artists. St, 
Paul is set before us as having the strongly marked and promi- 
nent features of a Jew, yet not without some of the finer lines 
indicative of Greek thought. His stature was diminutive, and 
his body disfigured by some lameness or distortion, which may 
have provoked the contemptuous expressions of his enemies. 
His beard was long and thin. Ills head was b,ald. The charac- 
teristics of his face were, a transparent complexion, which visi- 
bly betrayed the quick changes of his feelings, a bright grey eye, 
under thickly overhay;ging united eyebrows, a cheerful and win- 
ning expression of countenance, which in-^ifed the approach and 
inspired the confidence of strangers. 

St Peter is represented 1 1 us as a man of larger and stronger 
form, as his character was harsher and more abrupt The quick 
impulses of his sonl revealed them-^elves in the flashes of a dark 
eye. The complexion of his face was pale and sallow, and the 
short hair, which is described as entirely grey at the time of his 
death, curled black and thick round his temples and his chin, 
when the two apostles stood together at Antioeh, twenty ye^rs 
before their m&Ttyrdom.—Canei/t'eare, 



40 Notes on Galatians. 

thou, being a Jew, livest after the manner 
of Gen'tiles, and not as do the Jews, why 
compellest thou the Gen'tiles to live as do 
the Jews? 

15 We who are Jews by nature, and not 
sinners of the Gen'tiles, 

thou^ 'being a Jeiol Having been born and educated a 
Jew. This Pej;er emphatically was, and one so strong- 
ly attached to the peculiarities of his nation, that it 
had required divine interposition to divest his mind 
sufficiently of prejudice to induce him even to preach 
the Gospel to a Gentile. See Acts x. Livest after the 
manner of Gentiles] Like the Gentiles ; namely, in this 
particular: non-observance of the Mosaic ritual law. 
The present tense "livest," "may be used historically 
for the past." — Turner. St. Peter did not, at the then 
present, "live as the Gentiles," though he had so 
done ; and his change of conduct is what is here con- 
demned. Why compellest thou the Gentiles^ etc.] The 
compulsion is, of course, a moral one ; consisting in the 
influence of his example in not now extending to them 
the fellowship he had previously done, and in uniting 
himself closely to the Jews, showing a preference, at 
least, for those who practised the ritual observances. 
Thus leading the Gentiles to conclude that he regarded 
the observance of the ceremonial law as essential, if 
not necessary. 

Yerses 15, 16. We who are Jews by nature] Who are 
born such, and consequently are the professed people 
of God. And not sinners of the Gentiles'] The Jews 
were accustomed to speak of the Gentiles as "sinners," 
because of their general idolatry and kindred vices. 



Chapter II. 41 

16 Knowing that a man is not justified by 
the works of the law, but by the faith of 
Je'sus Christ, even Ave have believed in 

Paul here Rpeaks then according to the habits of his 
countrymen. It v/as not, however, in a contemptuous 
undervaluing of the Gentiles that he thus speaks, but 
to introduce the more cogently his argument that even 
their own nation, the highly favoured and self-sufficient 
Jews, had some of them learned (as had Peter and 
Paul) that they needed some other ground of justifica- 
tion than that offered to them by their descent from 
Abraham, or their most punctilious observance of the 
forms of their religion, superior as that religion was to 
all other systems, the G-ospel of Christ only excepted. 
Knowing that a man is not justified hy the works of the 
law] "Justified" does not mean approved, as though 
acquittance was merited, but pardoned, forgiven. See 
Luke xviii, 13, 14, where the term '"justified" must 
have this signification, seeing the publican confessed 
himself a " sinner," and pleaded for "'mercy " as such. 
Also, Acts xiii, 38, 39, where the terms "forgiveness of 
sins " and "justification " are used as explanatory of each 
other. Also, Rom. iii, 25, 26, where God is termed "the 
justifier of him which belie veth in Jesus," because of 
his extending to him "remission of sins." Also, Pom. 
iv, 4-8. By "works of the law," the due observance 
of the requirements of the Levitical or any other law 
is meant — not by works of righteousness. But dy the 
faith of Jesus Christ] That is, by a true and lively faith 
in Christ, as the only medium of justification for guilty 
man. Even we] We Jews, spoken with special refer- 
ence to himself and Peter. Have believed in Je^vs] 



4:2 Notes on Galatians. 

Je'sns Christ, that we might be justified by 
the faith of Christ, and not by the works of 
the law : for by the works of the law shall 
no flesh be justified. 

17 But if, while we seek to be justified by 
Christ, we ourselves also are found sinners, 
is therefore Christ the minister of sin ? God 
forbid. 

Have put our faith in him ; thus discarding all reliance 
on our observance of the law. That we might be justi' 
Jied ly the faith of Christ] Meaning, as before, by faith 
in Christ. For by the works of the law shall no flesh be 
justified] Or pardoned; law making no provision for 
forgiveness of the offender, but claiming either constant 
and perfect obedience, (and in that case, even, furnish- 
ing no ground of reward,) or demanding the punish- 
ment of the violator of its requirements. There could, 
therefore, be no justification by works of law. In 
order, then, to acceptance with G-od, they had avowed- 
ly rejected the law as insufficient to meet their case, 
and sought pardon and acceptance through Christ only. 
Yerse It. But if while we seek to be justified by 
Christ] Seek to be pardoned and accepted by faith in 
him. We ourselves also are found sinners] K'amely, by 
still clinging, at least in part, for justification to cere- 
monial observances, and not relying solely on Christ; 
to which condition they would then be brought. This 
Peter was covertly, and the Judaizers were openly, 
doing, by seeming to regard these requirances as still 
of obligation. Is therefore Christ the minister of sin ?] 
"Minister," here, has the sense of author. If, acting 
thus, we be found sinners, is that the fault of Christy 



Chapter II. 43 

1 8 For if I bnild again the things which I 
destroyed, I make myself a transgressor. 

19 For I through the hiw am dead to the 
law, that I might live mito God. 

as though he had promulgated an inefficient system? 
God forbid] Certainly not! A conclusion most warmly 
repelled. Yet on this ground, sinners they would be 
found, for if justification be not obtained through faith 
in Christ only, "without the works of the law," it 
could not be obtained at all. J^The author gives the 
above as the best exposition of this difficult passage he 
can offer ; yet not without fear that he may not truly 
give the mind of the Spirit.] 

Yerse 18. For if I build again the things I destroyed^ 
If I again observe, and teach others to observe, as nec- 
essary to justification, that law which I had shown to 
be unable to justify^ and had therefore renounced. / 
•make myself a transgressor] That is, I show myself to 
be one, by placing dependence on that which I know 
cannot furnish the required benefit, and rejecting that 
which was sufficient to salvation. ''Perhaps the im- 
port of the passage," observes Bloomfield, "has been 
with most simplicity and truth stated by Pyle, as fol- 
lows: 'For if, after haviag taken upon me the Chris- 
tian profession, as the means of this justification, I run 
back again for it to the Jewish law, I am but where I 
was — an unjustified sinner; and act just like a foolish 
man, who pulls down his house to make it better, and 
then builds it up again with the very same materials, 
just as it was. upon its old foundation.' " 

Yerse 19. For I through the law am dead to the law] 
This may be regarded as implying a denial of the in- 



44 ISToTES ON Galatians. 

20 I am crucified with Christ: nevertheless 

consistency just supposed. By "law" we understand 
the law spoken of throughout — the Mosaic law ; with 
special reference to its ritual services, which, however 
significant when understood as typical of Christ, could 
not of themselves impart any ground of justification. 
The sense then briefly is, Through the insufficiency of 
the law [to impart life] I am dead to it — I no longer 
depend on it — my connection with it, as a means of 
justification, is dissolved. '*The apostle's experience 
of the character and operation of the law, as producing 
a proper consciousness of sin, and illustrating its true 
nature, as becoming the occasion of exciting the nat- 
ural man in opposition to its precepts, as leaving him 
without power to live a holy life, and as condemning 
him for transgression, had shown him the law's inad- 
equacy, and led him to Christ. "^ — Turner. That I might 
live unto God] " These words are added, in order to sug- 
gest that his purpose in ' dying to the law ' was not to 
lead a more lawless and careless life, but to live unto 
God, that is, to serve, honour, and obey him, by the 
profession of the law of grace, and the performance of 
all those good works which are required by him. Thus 
the expression is nearly equivalent to that at verse 20." 
— Bloomfield. 

Yerse 20. / am crucified with Chrisf] Meaning, we 
suppose, dead to everything worldly and sinful, agree- 
ing with the language in chap, vi, 14 : "By whom 
[Christ] the world is crucified to me and I unto the 
world." The language would seem to be too strong to 
•be limited to his abandonment of the law, though prob- 
ably suggested to his mind by the figure employed ia 



I 



Chapter II. 45 

I live; yet not I, but Christ liveth in me: 
and the life Tvhich I now live in the flesh I 
live by the faith of the Son of God, who 
loved me, and gave himself for me. 
21 I do not frustrate the o-race of God: 



the preceding verse. Some, however, understand the 
apostle to say, '"I have as utterly died to the law, as 
Christ died on the cross." Nevertheless I live; yet not 
I, etc.] "That is, I live a new and spiritual life, which 
cannot properly be called my own, but a life wrought 
in me by the Spirit of Christ.'' — Holden. Mr. TVesley 
renders, "And I live no longer, but Christ," etc.; and 
Coneybeare translates, in agreement, "Live no more 
myself, but Christ," etc., and adds in a note: "It is 
^vith great regret that we depart from the Anglican 
version here, not only because of its extreme beauty, 
but because it must be so dear to the devotional feel- 
ings of all good men. Yet [the original] cannot be 
translated, 'Nevertheless I live, yet not 1.' " The life 
which I novo live in the flesh] Meaning, in the body. 
Coneybeare renders, "My outward life which still re- 
mains." Hive by the faith of the Son of God] Rather, 
"In the faith," etc.; regulating my whole life by that 
faith which he requires. Who loved me and gave 
himself for me] Namely, to death ; so loved me as 
to die in my stead. " Greater love hath no man 
than this." 

Yerse 21. I do not frustrate the grace of GocV] Mean- 
ing, I do not despise or render it useless, as I should 
do by clinging to the law ; intimating that they do this 
who so cling. By "the grace of God," we understand 
that peculiar mark of his favour, the gift of his Son to 



46 Notes on Galatians. 

for if righteousness come by the law, then 
Christ is dead in vain. 

die for us. Forifrig]iteousness]OviM?>t\f\.Q2iXAon. Come 
hy the law] Is attainable by the observance of the law. 
Then Christ is dead in vain] That is, his death was 
unnecessary — without reason — because men might have 
been saved by other means. The former covenant 
would, in such case, have been all-sufficient. But no 
observance of the law man can render can save; there- 
fore, in order to man's salvation, there was an absolute 
necessity for the death of Christ. 



CHAPTER III. 



T^e apostle reproves the Galatians for seehing justifica" 
tion hy the works of the law instead of hy faith only ; 
illustrates hy the examjple of Ahraham, 

FOOLISH Ga-la'ti-ans, who hath be- 
witched you, that ye should not obey 

Yerse 1. foolish Galatians] The abruptness of this 
exclamation indicates both the amazement and sorrow 
of the apostle. The term " fooHsh " must not, how- 
ever, be too hardly pressed, as though' he deemed them 
devoid of understanding, though it may intimate that 
he thought them unstable — as having acted without 
due examination and reflection. Who hath bewitched 
you] The term " bewitched " is, with us, used to de- 
note one charmed, fascinated ; so as to be unable, be- 
cause of the influence exercised by the charmer, to 



Chapter III. 47 

the truth, before whose eyes Je'sus Christ 
hath been evidently set forth, crucified 
among you ? 

reason correctly or act independently; the influence 
being the result of illicit acts. Such, too, is said to be 
the force of the word here rendered "bewitched," its 
literal meaning being, " Who hath by mischievous arts 
deceived you? "-^—^o^c^e??. The words rendered, that ye 
should Twt obey the truth, do not occur in many of the 
best copies of the sacred writings, and are generally 
rejected from the text by the ripest scholars as an in- 
terpolation — the sense of the passage, however, is the 
same whether these words be admitted or rejected, for 
the Galatians had been drawn aside from the truth of 
the Gospel, and led to embrace an erroneous doctrine 
in seeking justification by the deeds of the law, instead 
of through faith in Christ only. Before ivhose eyes Jesus 
Christ hath teen evidently set forth^ crucified among 
you] This language seems to be drawn from the cus- 
tom of hanging, in public places, tablets containing 
written descriptions of things. As these were '* set 
forth" before the sight of the multitude, so had Christ 
been exhibited to them as the Saviour of men, in the 
preaching of his word, and in the administration of the 
ordinances of the G-ospel, especially that of the Lord's 
Supper. Coneybeare very expressively renders : " Tou 
before whose eyes was held up the picture of Jesus 
Christ upon the cross." How important is it, to the 
perfect development of Christian character, that we 
should not only "receive the truth in the love of it," 
but especially that we should become " rooted, ground- 
ed, settled," in its faith. These Galatians had so read- 



4:8 Notes on Galatians. 

2 This only would I learn of you, Received 
ye the Spirit by the works of the law, or by 
the hearino; of faith? 



ily received Paul's message ''as if be had been an 
angel," and had so highly esteemed him as the minis- 
ter of their salvation, that, had it been possible, "they 
would have plucked out their eyes and given them to 
him," yet now many of them counted him their "en- 
emy." Does not the same fervency of spirit and levity 
of character still mark the French, the descendants of 
the ancient Gauls, as were also the Galatians ? 

Yerse 2. This only would I learri] Meaning, I would 
have you answer me this question. Received ye the 
Spirit] The Holy G-host. To "receive the Spirit" is 
to have him a dweller in the heart, which is the priv- 
ilege of every believer in Christ. These Galatians 
then were truly, or rather, had been truly, the children 
of God, for they had "received the Spirit," and were 
thus taught to call God "Father." Gal. iv, 6; Rora. 
viii, 15, 16. By the ivorks of the law] By the belief 
and practice of the Jewish ritual. Or hy the hearing 
of faith f] That is, by the instruction and reception of 
the Gospel, by which "faith" was produced. For a 
somewhat similar use of language see Rom. x, 14, 17. 
The form of the apostle's question suggests the idea 
that it was put to bring the Galatians to a speedy and 
inevitable conclusion, for they were conscious of the 
indwelUng of the Spirit in their hearts lefore the Juda- 
izing teachers sought to subvert them to the erroneous 
notions many of them seem now to have embraced, 
consequently the reception of the Gospel was not "by 
the works of the law." The formula is one of common 



Chapter III. 49 

3 Are ye so foolish ? having begun in the 
Spirit, are ve now made perfect by the flesh ? 

use among disputants, and is very forcible. It is sug- 
gested by the majority of the commentators, that the 
"reception of the Spirit," is to be understood not only 
of his ordinary^ but also, and perlmps especially, of his 
extraordinary influences ; such as the power of work- 
ing miracles. It may be so ; but we do not deem this 
interpretation to be essential. 

Yerses 3, 4. Havirtg begun in the Spirit, are ye noio 
made perfect by the fl^h'?] Most commentators under- 
stand by the term "spirit" in this passage a spiritual 
religion, and by "flesh" a ceremonial one; as though 
Paul had inquired, " Having begun " God's service in 
accordance with the teachings of a spiritual religion 
are ye seeking to be "perfected" in piety of character 
by external rites and ceremonies? But with all due 
deference to the host of able and learned expositors 
who advocate this view of the passage, we cannot but 
deem it unsatisfactory. A higher sense is required. In 
the previous verse the apostle had appealed to the con- 
sciousness of the Galatians that they had "received the 
Spirit," not by works of law, but by faith. Xow, says 
he, having "begun" the divine life under the inspira- 
tions of the Holy Ghost, do ye seek to be perfected in 
that life — or rather, to have that life perfected in you — 
by the unmeaning rites of a discarded system of cere- 
monies? We say "unmeaning rites," for however sig- 
nificant the emblems of Judaism were, while they pre- 
figured the Great Sacrifice, they had now lost aU sig- 
nificance, He having fulfilled their teachings. And for 
the Galatians to abandon the life-giving and strength- 
4 



50 Notes on Galatians. 

4 Have ye suffered so many things in vain ? 
if it be yet in vain. 



ening realities of the Spirit for the inanimate forms of 
a system of departed shadows, was indeed " foolish.'* 
Have ye suffered so many things in vain f] The original 
word rendered "suffered" is said to be sometimes used 
by the Greek writers to denote the having obtained a 
good or desirable thing, but the continued possession 
of which may be in some wise endangered. Clarke 
thinks it so used here; and therefore explains the 
passage thus : " Ye have received the pardon of your 
sins, the gift of the Holy Ghost, and with it many ex- 
traordinary gifts and graces ; and have ye suffered the 
loss of all these things? Have ye received all these 
in vain ? if yet in vain — if it be credible that ye have 
sacrificed so many excellent benefits for an imaginary 
good?" A sense very agreeable to the context, but 
not required by it. Hence others object to this inter- 
pretation, that though such use of language is found in 
the classical writers, no instance is recorded of its em- 
ployment in the New Testament or the Septuagint. 
Besides which, it fails to yield so forcible a sense as 
would be obtained by taking "suffered" in its more 
usual acceptation, and by "the things" suffered, to 
understand those persecutions of various kinds which 
the earlier Christians so usually met with at the 
hands of their heathen neighbours. If yet in vain'] 
An intimation that the sufferings were not "in 
vain;" that is, not fruitless of good. No suffering 
for Christ or his cause is without benefit; for "all 
things work together for good to them that love God,'* 
Rom. viii, 28. 



Chapter III. 51 

5 He therefore that ministereth to you the 
Spirit, and worketh miracles among you, 
doeth he it by the works of the law, or by 
the hearing of faith? 

6 Even as A'bra-hani believed God, and it 
was accounted to him for righteousness. 

Yerse 5. He. . .that ministereth to you the Spirit^ etc.] 
To "minister " is to serve. By "Spirit," we here un- 
derstand the Holy Ghost to be intended. To "minister 
to them the Spirit," then, would be to serve them with 
the Spirit — to impart to them the graces and gifts of 
the Spirit. By the pronoun " he," many suppose that 
Paul refers to himself; as though he had said, " I, who 
minister to you the Spirit; I, who work miracles 
among you ; do I these by the works of the law or by 
faith ?" This may be so, but we doubt it. A more con- 
genial sense is obtained, we think, by referring the 
"he " to God, who is both the source and imparter of 
all grace to the believer. See, for confirmation, 1 Cor. 
xii, 6-11. That these gifts were received through faith, 
and not by deeds of law, is strikingly illustrated in the 
next verse. 

Yerse 6. Even as Abraham believed God, etc.] The 
reference is to that wonderful act of faith when Abra- 
ham, overlooking the apparent impossibility of his be- 
coming a father, assuredly believed God's promise that 
he should have a numerous posterity. Gen. xv, 5, 6 ; 
xvii, 16, 17. This readiness of belief, the apostle ar- 
gues, was certainly not produced by any " deeds of 
law," but arose from the full conviction of his under- 
standing that God could and would do what he had 
promised. It was purely faith. A7id it] His faith. 
Was accounted to him for righteoiLsness'] Was accepted 



52 Notes on Galatians. 

7 Know ye therefore that they which are 
of faith, the same are the children of A'bra- 
ham. 

in place of actual righteousness of character ; he was 
thus justified from the imputation of sin, and so be- 
came a child of Grod. And as Abraham had righteous- 
ness attributed unto him, and was adopted of God be- 
cause of his faith, so they, the Galatians, had received 
adoption and grace, not by deeds of law, but by their 
faith. Such we take to be the force of the illustration. 

It may not be amiss to remark, that Abraham was 
justified as all other men are justified — -through faith in 
Christ. We doubt not that in the promise, "In thy 
Seed shall all the families of the earth be blessed," he 
discerned the promise of a Redeemer, and that that 
Redeemer was Jesus the Christ ; and that to him he 
looked for salvation. Compare Gen. xii, 3, and xv, 6, 
with John viii, 56. "Abraham having been thus ac- 
cepted and rewarded as a righteous person on account 
of his faith, and not on account of his circumcision, 
(for the covenant of circumcision was not entered into 
until some years afterward,) the Jews had no reason to 
find fault with the apostle's doctrine of justification by 
faith as a strange or novel doctrine. It was the very 
method in which their father Abraham was justified; 
and in which, according to God's covenant with hira, 
all his spiritual seed or sons are to be justified." — Mac- 
knight. 

Yerse 7. Know ye therefore^ As though he had said, 
Know for a certainty ; the " therefore " importing the 
positiveness of the conclusion following. That they 
which are of faith'] Which are actuated by a faith sim- 
ilar to that of Abraham. A - ' ■' - ■> '' Iren of Abraham} 



Chapter III. 53 

8 And the Scripture, foreseeing that God 
would lustifv the heathen throuo'h faith, 
preached before the gospel unto A bra-ham, 
saymg^ In thee shall all nations be blessed. 

The promise having regard, especial!}^, to a spiritual 
progenj. See Rom. iv, 12. 

Yerses 8-10. And the scripture] Rather, the Holy 
Spirit, the inspirer of the sacred writings. The ''scrip- 
ture " is named instead of the Author of scripture, be- 
cause it contains the record of the tiling predicted. A 
frequent mode of speech. Foreseeing that God luould 
justify the heathen through faitJi] "Foreseeing" has the 
sense of knowing beforehand : that is, before the thing 
spoken of came to pass. The expression, ''Foreseeing 
God would justify," etc., means. Knowing the instru- 
mentahty through which God would justify; namely, 
faith. Abraham being himself a "heathen" at the 
time he received the accompanying promise through 
faith in which (or rather, in whom, that is, in the being 
promised) he was justified, it follows that "they which 
be of faith" (verse 9) are blessed with, or in like man- 
ner as, faithful or beheving Abraham. To "justify " is, 
" to clear from imputed guilt ; to free from sin by par- 
don; to vindicate." — Reid. It is in the two former 
senses that the term is here employed. By the term 
"heathen" we usually understand idolaters to be in- 
tended; it may here merely signify the Gentiles. 
Preached before the gospel unto Ahrahani] Meaning, we 
think. Preached to Abraham beforehand, or before the 
giving of the law, even before the birth of Isaac, and 
while Abraham was yet in a heathen state, the good 
tidings of salvation by Jesus Christ, saying, ''In thee 



54: Notes on Galatiaks. 

9 So then they which be of faith are blessed 
with faithful A'bra-ham. 

10 For as many as are of the works 'of the 
law are under the curse : for it is written, 
Cui'sed is every one that continueth not in 

shall all nations be blessed." The frequent reference 
to this announcement, and Abraham's implicit faitb^ 
show that he had been well instructed in the nature of 
the salvation promised. 

Yerse 9. So then they which 'Se of faith'] A repetition 
of the conclusion stated in verse 7. Are hlessed wUh 
faithful Abraham^ The term "faithful" is here em- 
ployed in its etymological sense of ready faith or be- 
lief — full of faith. The import of the declaration is, 
that all who exercise faith in Abraham's Seed will 
be blessed in conjunction with Abraham ; the term 
"with " having the sense of in like manner — as well as. 

Yerse 10. Here the apostle introduces a new class 
of arguments in proof of the doctrine of justification by 
faith; and first, that instead of yielding safety, the law 
furnishes the ground of the condemnation of its own 
votaries. As many as are of the works of the law] As 
in the preceding verse "to be of faith" means to be 
looking for justification by or through faith, so here to 
be " of the works of the law " must mean to be look- 
ing for justification by or through the works of the 
law. Spoken doubtless with special reference to the 
Judaizing teachers and their followers. Are under the 
curse] Are in a state of condemnation, for their non- 
performance of specified duties. For it is written] 
Deiut. xxvii, 26. Cursed is every one that continueth not 
in all things. . .written in the hook of the law to do them] 



Chapter III. 55 

all things which are written in the book of 
the law to do them. 

11 But that no man is justified by the law 
in the sight of God, it is evident: for, The 
just shall live by faith. 

12 And the law is not of faith: but, 

To "continue in all things v^ritten in the law," is, 
constantly and lovingly to obey all its requirements. 
The passage conveys an intimation that they (the G-a- 
latians) had not thus continued to do ail things re- 
quired by the law; and that consequently so far from 
their dependence on the law being to them a ground 
of safety, it was, on the contrary, a ground of condem- 
nation — they having failed to meet its requirements. 
By "the book of the law," the five books of Moses are 
specially intended. See Deut. xxxi, 24-26. 

Yerse 11. That tw man is justified by the laio in the 
sight of God, it is evident] What* a sweeping declara- 
tion! thou moralist, beware! To "be justified by 
the law," is, so to observe all its requirements, in spirit 
and letter, as to come short in none. "Evident" — 
plain to every man. Here is another argument against 
justification by works of law; namely, that the All- 
wise had already pronounced man's obedience to be an 
insufficient ground of trust; for no man can render 
that perfect obedience the law demands in order to 
justification. For^ The just shall live by faith'] Quoted 
from Hab. ii, 4, "The just shall live by his faith;" 
*'live" has the sense of attaining to everlasting life. 

Yerse 12. The law is not of faith] Is not satisfied 
with faith; does not justify an offender because or oa 
account of his faith. Then if "the just live by his 



56 N"OTES ON Galatians. 

The man that doeth them shall live in 
them. 

13 Christ hath redeemed us from the curse 
of the law, being made a curse for us : for 

faith," and the law is not satisfied with faith, it follows 
that justification cannot be "by the law." The man 
that doeth, etc.] Lev. xviii, 5. The law requires im- 
plicit and unceasing obedience in those whom it ap- 
proves, and in case of the slightest failure, condemna- 
tion must ensue. 

Yerse 13. Christ hath redeemed its, etc.] Here Paul 
brings forward another argument in favour of justifica- 
tion by faith ; an argument drawn from the design and 
object of Christ's death. As though he had said, That 
we are justified by faith and not by works of law, is 
further apparent in that Christ has redeemed us — literal- 
ly, bought us off — from the "curse," or state of condem- 
nation in which we were involved by our want of 
conformity to law. Being made a curse for tis, etc.] 
Treated as one "accursed," that is, as an offender, by 
suffering on the cross the penalty due to men's trans- 
gressions; thus satisfying the claims of the violated 
law. Law can go no farther in its demands against its 
violator than to take his life. Christ became the sub- 
stitute for guilty man, and is thus said to have been 
made " a curse " for us. Not that he was indeed 
guilty, or even that he was accounted sucli, for he was 
ever "holy, undefiled, and separate from sinners," and 
was so regarded by tli^ Father; but having offered 
hhnseff in the place of guilty men, he suffered as a 
guilty man. He was not a transgressor, but was 
"numbered with the transgressors." Isa. liii, 12. Be- 



Chapter III. 57 

it is written, Cursed is every one that hang- 
eth on a tree : 

14 That the blessing of A'bra-hani might 



cause Christ is here said to have been "made a curse 
for us," it has been gTavely asserted by some, that the 
iniquities of the sinner were really transferred to the 
person of Jesus, and that the righteousness of Christ 
was as truly transferred to the guilty man ; that these 
two parties not only, if we may so- speak, changed 
places, but characters also, each becoming what the 
other had previously been. This view we cannot ad- 
mit. There was simply a substitution of the person of 
Christ, as a sufferer, for the person of the sinner : not 
a change of character. It was the immaculate Jesus 
that hung upon the cross, and. by the merit of his suf- 
fering, made reconciliation. 1 Pet. ii, 24. So. also, is 
it the guilty sinner who lifts his' believing eyes to God, 
and through faith in that pure sacrifice receives the re- 
mission of his sins. For it is iuritte7i] Deut. xxi. 22, 23. 
Cursed is every one that hangeth, etc.] Or. as the pas- 
sage quoted reads, •"He that is hanged is accursed of 
God;" meaning, not that he is eternally accursed, but 
that he is treated in the most ignominious manner — is 
punished with the greatest temporal punishment which 
God, as the lawgiver of the Israelites, ordered to be in- 
flicted on notorious oflfenders. The ancient Jews 
never hung, but stoned or strangled the vilest offend- 
ers, and afterward suspended, for a while, the body 
**on a tree " or gibbet. Crucifixion was a Roman pun- 
ishment of the most ignominious character, and as such 
employed only in the case of the vilest malefactors. 
Yerse 14. That the llessing of Alraharii] Meaning, 



58 Notes on Galatians. 

come on the Gen'tiles through Je'sus Christ ; 
that we might receive the promise of the 
Spirit through faith. 

15 Brethren, I speak after the manner of 
men; Though it be but a man's covenant, 
yet if it he confirmed, no man disannul! eth, 
or addeth thereto. 

not a blessing by or from Abraham, but that blessing, 
or rather a blessing like unto that, which he had by 
faith obtained — acceptance with G-od. Might come on 
the Gentiles^ etc.] This reference to "the Gentiles," 
may have been intended to remind these Galatians 
that they could gain nothing by their Jewish tenden- 
cies, for, (1.) The father of the faithful was justified be- 
fore he was brought, as head of the Jewish Church, 
into covenant with God, and therefore as a Gentile; 
and, (2.) The vicarious offering of Christ was as free 
for Gentiles as for Jews, so that there was again no 
necessity of embracing Judaism in order to a partici- 
pation in "the blessing of Abraham." That we'\ Both 
Jews and Gentiles. Might receive the promise of the 
Spirit] Rather, might receive the promised Spirit, 
namely, of adoption, testifying to the fact of our faith 
being accounted to us for righteousness. 

Yerse 15. / speaJc after the manner of men] As 
though he had said, I will illustrate what T have been 
saying by an example taken from the common practice 
of men. A man^s covenant^ yet if it he confirmed^ no 
man disannulleth] A "covenant" is an agreement 
made by two or more parties. This is said to be " con- 
firmed," when properly executed or signed by each of 
the contracting parties ; sometimes, as here, an oath 



Chapter III. 59 

16 Now to A'bra-ham and his seed were 
the promises made. He saith not, And to 
seeds, as of many; but as of one, And to 
thy seed, which is Christ. 

being taken to abide faithfully by the arrangement. 
To "disannul" is to render void, so that the covenant 
is no longer blading. This can only be done by the 
joint action of all the. parties to the instrument. No 
one of them can violate its obligations, or set it aside, 
without subjecting himself to its penalties. Neither 
can he "add to" its provisions; meaning, especially, 
introduce stipulations destructive of the original ones; 
the covenant cannot be changed in any essential par- 
ticular unless by the concurrence of all the parties. 
This is the rule among men ; how much more with the 
righteous Lord. 

Yerse 16. Novj, . .the promises] jSTamely, of the cov- 
enant between God and Abraham. To Abraham and 
his seed] Who were the contracting parties on the one 
band, as was the Almighty on the other. He saith 
not^ And to seeds, as of many] The pronoun "he" re- 
fers to God. He made not the " promises " or pledges 
of that "covenant" to Abraham's seeds, meaning, to 
his descendants at large. But as of one] To one 
branch of his descendants, T^ith special regard to one 
individual of the branch. Which is Christ] _ Many 
blessings were promised to Abraham, but the most em- 
inent of them was, the blessing to come to all his faith- 
#il followers through our Lord Jesus Christ, in whom 
"all the families of the earth" were to be "blessed." 
It would thus appear that the covenant ostensibly 
made with Abraham looked more particularly to 



60 Notes on Galatians. 

17 And this I say, that the covenant, that 
was confirmed before of God in Christ, the 
law, which was four hundred and thirty 

Christ, (as the Seed of Abraham,) as the real contract- 
ing party with Jehovah; and by consequence, that all 
believers in Christ are the subjects of this gracious 
covenant. Thus is the way clearly prepared for the 
apostle's following conclusion 

Yerse 17. TJie covenant. . .confirmed 'before'] Or rati- 
fied; the "covenant" referred to is that. just spoken 
of, made with Abraham, or rather with his Seed — 
Christ — for such we take to be the import of "con- 
firmed of Grod in Christ." The lo.w, which wa^ four 
hundred and thirty years after] The "law" given at 
Mount Sinai, about four hundred and thirty years after 
God had made his covenant with the Jewish patriarch. 
The chronological question affects not the apostle's ar- 
gument, which is simply that the later covenant did 
not annul the older one ; but it is a matter of some in- 
terest to be able plausibly to show the apostle's date 
to be about correct. G-reswell assigns the call of Abra- 
ham into Canaan to the year 1990 B. C, and the de- 
parture of the Israelites from Egypt to B. C. 1550; 
thus yielding a period of four hundred and thirty years. 
Whitby reckons thus: Counting from the time of 
Abraham's call from Ur of the Chaldees, when he 
was seventy-five years old, "to the birth of Isaac, when 
he was one hundred, is twenty-five years; (Gen. 
xxi, 5 ;) then to the birth of Jacob, sixty j^ears, i# 
Isaac was sixty years old when Jacob was born. Gen. 
XXV, 26. Jacob went down to Egypt when he was 
one hundred and thirty years of age. Gen. xlvii, 9. 



Chapter III. 61 

years after, cannot disannul, that it should 
make the promise of none effect. 
18 For if the inheritance he of the law, it 



And according to the Seventy, the Israehtes sojourned 
in Egypt two hundred and fifteen years; for they 
translate Exod. xii, 40: "ISTow the sojourning of the 
children of Israel in the land of Egypt, and in the land 
of Canaan, was four hundred and thirty years;" the 
time mentioned by the apostle. Cannot. . .make the 
promise of none effect] The "promise " of a Eedeemer — 
"in thy Seed shall all the families of the earth be 
blessed." Justification under the Abrahamic covenant 
was, as it is under the Gospel, by faith. So, also, 
was it under the law; though the later Jews misun- 
.derstood this, and sought to justify themselves by 
works of law. Had justification been really by law, 
It would have been destructive of the more gracious 
and general' provisions of the older covenant. This, 
therefore, disproves at once the idea of justification on 
any other ground than that of faith. 

Verse 18. If the inheritance he of the laiu] The "in- 
heritance " here spoken of is generally allowed to be 
that of the "promises" made to Abraham and to his 
Seed ; if so, inclusive of all those spiritual and eternal 
benefits which enure to the behever in Christ — Abra- 
ham's spiritual seed — they being convey able to him 
through Christ as his head. This yields a better 
sense than to understand by " inheritance " the mere 
•heritage of the temporal Canaan, which was exclusive- 
ly a possession appertaining to Abraham's natural de- 
scendants through Isaac. "Of the law" means, pro- 
ceeding to its possession by or through "the law," as 



62 Notes on Galatians. 

is no more of promise : but God gave it to 
A'bra-ham by promise. 

19 Wherefore then serveth the law? It 
was added because of transgressions, till, the 

the reward of obedience. It is no more of promise] 
Does not come to the believer through, or in virtue of, 
the promise of God. Mr. Holden renders : If it [the in- . 
heritance] be obtained by performing the works of the 
law, it is not obtained by the promise of God to Abra- 
ham, that it should come through Jesus Christ. But 
God gave it to Abraho-m by promise] Promised it (the 
possessioft of the heavenly Canaan ; including, also, all 
lesser good) to Abraham and to his seed. Mr. "Wesley 
tersely gives the sense of this passage thus : " If the 
eternal inheritance be obtained by keeping the law, it is 
no more by virtue of the free promise ; these being op- 
posite to each other. But it is by promise, therefore it 
is not by the law.'' 

Yerse 19. Wherefore then serveth the law?] The apos- 
tle here puts an objection that may arise in some 
minds, for the purpose of answering it. The sense is 
If justification be by faith, and not by the works of the 
law, of what use is the law ? It was added because of 
transgressions] Meaning, we think, to restrain from 
transgressions. The term "added" shows that it was 
a new provision, not contemplated in the Abrahamic 
covenant. It has been already shown that " the law '* 
never formed any part of that engagement; it was 
something afterward enunciated by divine authority, 
and obedience promised to it by the Israelites. Its 
leading object would seem to have been, to throw, as it 
were, a barrier around the Israelites for the double pur- 



Chapter III. 63 

seed should come to whom the promise was 
made ; and it was ordained by angels in the 
hand of a mediator. 

pose of keeping them a separate people by restraining 
them from intimate intercourse with the surrounding 
nations, lest they should be induced to transgress by 
adopting the idolatrous views and practices of the 
heathen ; and of causing them the more clearly to per- 
ceive and sensibly to feel their guilt if ihey trans- 
gressed, and thus to lead them more earnestly to desire 
the fulfilment of the gracious promises of the Abra- 
hamic covenant. Rom. v, 20. Says Scott: "The moral 
law was useful to convince men of sin, to show them 
their need of repentance, of mercy, of a Saviour; the 
ceremonial law shadowed forth the way of acceptance 
and holiness; and believers were thus enabled to 
maintain communion with God by faith in the prom- 
ised Messiah." Till the seed should come to whom the 
promise vjos m<ide'\ An exphcit statement that " the 
law " was designed to be but of temporary force, not 
bf perpetual obligation. 'By "the seed" we are of 
course to understand the Christ; into whom both 
Jews and Gentiles being engrafted by faith, should be- 
come the spiritual seed of Abraham. And it'] The 
law. Was ordained by a?igels] "Ordained," here, may 
probably mean announced or proclaimed. So perhaps 
Acts vii, 53, and Heb. ii, 2. In the hand of a media- 
tor] Meaning Moses ; who is frequently so termed, be- 
cause he was the authorized medium of communication 
between the Deity and the Israehtes. "It has been 
fully shoT^m," says Bloomfield, "by Schoettgen, that 
* the mediator ' was the common appellation given to 
Moses in the Rabbinical writers." 



64 Notes on Galatiaks. 

20 Now a mediator is not a mediator of 
one, but God is one. 

21 75 the law then against the promises of 
God ? God forbid : for if there had been a 
law given which could have given life, verily 
righteousness should have been by the law. 

Yerse 20. Novj a mediator is not a mediator of one\ 
Of one party ; for it enters into the very office of a me- 
diator that he act between two or more parties. But 
God is one'] Perhaps this passage is to be understood 
as a declaration that in the Abrahamic covenant there 
was no mediator in the sense of a third party acting 
for and passing between the two contracting parties, 
and therefore no danger of the promise faihng, being 
the voluntary act of the Immutable One.* This seems 
to us the most natural exposition of this confessedly 
difficult passage ; one so difficult, that, according to 
Coneybeare and Howson, no less than two hundred and 
fifty interpretations have been given. 

Yerse 21. Is the law then against the promises?] The 
word "against" has the sense of contradictory to. 
God forhid] Certainly not ; I infer no such thing. For 
if there had heen a law given ivhich could have given life"] 
Meaning, could have led to the justification of men, and 
so to their spiritual and eternal life. [But this the law 
could not do, because through the depravity of man's 
moral nature he could not fulfil its requirements.] 
VeiHly righteousness should have heen hy the law] " Right- 
eousness " here, as in many other passages, would be 

* It is better to depend upon an unconditional promise of God 
than upon a covenant made between God and man ; for in the 
latter case the conditions of the covenant might be broken by 
man, (as they had been,) and so the blessings forfeited; whereas 



Chapter III. 65 

22 But the Scripture hath conduded all 
under sin, that the promise by faith of 
Je'sus Christ might be given to them that 
believe. 

23 But before foith came, we were kept 

more clearly rendered hj justification, " The connection 
of the argument is, that if the law could give men spir- 
itual life, and so enable them to fulfil its precepts, it 
would give them righteousness ; but it does not pretend 
to do this; on the contrary, it shows the impotence 
of their nature by the contrast of its requirements with 
their performance. The verse is parallel with Rom. 
xi, 32." — Coneyheare. 

Yerse 22. But Hie Scripture hath concluded all under 
siri] Hath declared all men to be subject to the domin- 
ion of sin; that it (sin) holds them as a tyrannical ruler 
under its power, compelling them to obey its will; that 
is, imtil they are delivered from its sway by Christ. 
"The Scripture" is here put for its Author. That the 
promise hy faith of Jesus'] What promise? The ''bless- 
ing" promised through the **seed;" which promise was 
made and is still fulfilled tx) faith in Christ. Might be 
given to them thai believe] Abraham "believed " and re- 
ceived "the promise." Guilty men do likewise, and 
are "blessed with faithful" or believing Abraham. 
(Yerse 9.) Then sin no longer holds over them a con- 
trolling power. 

Yerse 23. Before faith came] Before the faith ; that 
iS, before the dispensation which requires faith in 
Christ was proclaimed. We loere kept under the law] 

n the former case, God being immutable, the blessings derived 
from his promise remain steadfast forever. The passage is par- 
allel with Kom. iv, 13-16. 

^ 5 



66 Notes on Galatians. 

under the law, shut up unto the faith which 
should afterward be revealed. 
24 Wherefore the law was our school- 



Kept under subjection to its teachings, in a state of 
preparation for that higher and better system which 
should follow. In this and the following verse the 
apostle shows the intent of the law. Is not the pro- 
noun " we/' here, to be limited to the Jews, and the 
apostle to be understood as replying to a Jewish ob- 
jection that, according to his theory, the law was use- 
less ? Shut up unto the faith ivMch, etc.] "Were as per- 
sons shut up in a place from which they cannot get 
out. Most commentators illustrate by " as in a prison ; ' ' 
but we prefer not to employ such illustration, because 
of its conveying the idea of punislimerat ; whereas the 
restraint of the law was, in the sense here used, one of 
training for a greater, though future, position. The 
words " unto the faith " denotes, waiting for the devel- 
opment of that system of faith embodied in the Gospel, 
the requirements and benefits of which were as yet but 
partially revealed, but should thereafter be made fully 
known; namely, after the ascension of Christ, when 
the Gospel was pubUcly proclaimed. 

Yerse 24. Wherefore the law was our schoolmaster'] 
The word "schoolmaster" does not, it is said, exactly 
express the sense of the original; for that signifies 
not only an instructor, (as does our phrase school- 
master,) but especially one who takes charge of another. 
The term was employed to denote that servant to 
whom was more particularly committed the care of the 
master's children; embracing both their custody and 
instruction, at least so far as to see they attended to 



Chapter III. 67 

master to hnng us unto Christ, that we 
might be justified by faith. 

25 But after that iaitii is come, we are no 
longer .under a schoolmaster. 

26 For ye are all the children of God by 
faith in Christ Je'sus. 

instructiou. Perhaps the best rendering would be, 
"Wherefore the law was, as it were, the children's 
guardian servant, who led them to school." ''The 
meaning," says Holden, '* is, that the law was designed 
to prepare and train us up for the reception of the 
Christian religion, in order that we might be justified 
by faith. To 'bring us unto Christ] That is, by its rites 
and ceremonies, and especially its sacrifices, to point us 
to Christ as the object of faith ; to hold him out as the 
sinner's atonement. That we might be Justijied'] Par- 
doned, forgiven. By faith] By reposing our trust on 
him; depending only on his merit, not on works of law. 

Yerses 25, 26. But after that faith is come] Either, 
after the system which offers justification by faith — the 
Gospel — "is come" or proclaimed; or after Christ, the 
object of faith, is believed on, and so received. We 
prefer the latter view. We are no longer under a school- 
master] Xo longer under the training, as minor chil- 
dren, of the guardian servant. For ye are all] All who 
are believers, Jews and Gentiles. The children of 
God] Meaning, are, as adult sons, in a state of liberty. 
See iv, 1-5. "By this observation, the apostle insinua- 
ted that the dispensation was now at an end in which 
men were the sons or people of God in virtue of their 
descent from Abraham." 

"The reasoning in verses 19-25 is clearly intended 
to apply to the Mosaic law, in answer to what a Jew 



68 Notes on Galatians. 

27 For as many of you as have been bap- 
tized into Christ have put on Christ. 



might object. 'It had its use,' saj's the apostle, 'on 
account of transgressions, but it was unable to afford 
the means of justification, and was, therefore, only de- 
signed to lead us to Christ, after whose appearance it 
was no longer necessary, and it is consequently no 
longer obligatory upon us.' " — Holden. 

Verse 27. For us many of you as have been baptized 
into Christ] Anciently the Jews were made, ostensibly, 
the people of God by circumcision ; the outward badge 
of sonship under the new dispensation is baptism. By 
*' being baptized into Christ," we understand both a 
profession of faith in him as the Saviour, and the taking 
upon ourselves an obligation to live according to his 
precepts ; thus securing to ourselves, as Peter express- 
es it, (1 Pet. iii, 21,) "the answer of a good conscience 
toward God." Have put on Christ] Have undertaken 
to imitate his character; to be, as he was, '' holy, harm- 
less, separate from sinners." "To put on, or to be 
clothed with one, is to assume the appearance and 
character of thai one ; and they who do so are bound 
to act his part, and to sustain the character which they 
have assumed." — Clarke. " The remark of Chrysostom 
is exceedingly pertinent: 'Thus we say, with regard to 
friends, such a one has put on such a one, when we 
mean to describe great love and unceasing harmony 
and union. For he who has clothed himself appears 
to be that with which he is clothed. -Let Christ, there- 
fore, always appear in us. And how shall he appear ? 
If you do the things which are his, that is, obey his 
commands.' " — Turner. 



Chapter III. 69 

28 There is neither Jew nor Greek, there is 
neither bond nor free, there is neither male 
nor female : for ye are all one in Christ Je'sus. 

29 And if ye be Christ's, then are ye A'bra- 
ham's seed, and heirs according to the promise. 

Yerse 28. There is neither Jew nor G^reeh^ etc.] That 
is, there is, under the Gospel no distinction of persons ; 
no preference for one class or nation over another class 
or nation. All are on an equality as to the advantages 
arising from Christ's death. The phrase " neither bond 
nor free," would seem to denote that there were slaves 
or bond-servants in the early Christian Church ; but as 
believers in Christ they stood on an equal footing with 
their brethren. See Rom. x, 12, 13 ; 1 Cor. xii, 13. 
Neither male nor female'] No advantage as to Church 
privileges or the blessings of salvation for the one sex 
over the other. ' This is not the case either under the 
Mosaic law or among heathen nations. In none of 
these systems do the female sex rank as the equals of 
the other ; under the Gospel only is woman recognized. 
as the equal of the mam Ye are all one in Christ Jesus'] 
The Christian Church is one body, and its members are 
" members one of another." How pure should be their 
regard and love! See Col. iii, 12-14. 

Yerse 29. If ye he Christ's] His followers — his 
brethren. Such are all true believers. Then are ye 
Abraham^s seed] The true spiritual descendants of 
" faithful " or believing Abraham. And heirs according 
to the promise] In accordance with the spirit of the 
promise made to Abraham, are heirs of that ''better 
inheritance, that heavenly possession, of which the 
earthly Canaan was a type." 

Reader, what is thy relation ? 



70 Notes on Galatians. 



CHAPTER IV. 

The apostle illustrates the superior excellence of the. state 
into which believer's are introduced hy the Gospel over 
that which the law conferred^ and reproves the Gala- 
tians for not heing Tnorefirtn in adhering to their priv' 
ileges, 

NOW I say, That the heir, as long as he 
is a child, differ eth nothing from a ser- 
vant, though he be lord of all ; 

2 But is under tutors and governors until 
the time appointed of the father. 

Yerses 1, 2. Now I say] This formula serves to in- 
troduce a continuation of the arg-ument, and an ilhis- 
tration of the reasoning, contained in the preceding 
chapter. The heir, as long as he is a child] An "heir" 
is one to whom, by right or will, property is to de- 
scend, or has, as here supposed, descended ; and by his 
being "a child" we are to understand a minor — one 
under age, and consequently not yet put in possession 
of the inheritance to which he is entitled. Differeth 
nothing from a servant] That is, so far as present actual 
possession is concerned, he is as though he had do 
claim whatever to the estate, no more than if he were 
a slave belonging to the property. Though he he lord] 
Prospectively owner, master. But is under tutor's ahd 
governors] He is subject to guardians, and his prop- 
erty is managed by trustees or stewards; he himself 
having no legal control. Until the time appointed] Un- 
til the time shall arrive when he is to enter in^ the 
actual possession and management of that which had 



Chapter IV. Yl 

3 Even so we, when we were children, 
were in bondage under the elements of the 
world : 



devolved to him. The illustration is designed to show 
the difference in the position of men anterior to the 
promulgation of the Gospel and subsequent to their re- 
ception of its benefits; the promises had long been 
theirs, now the time of consummating those promises 
had come. It is not improbable that Paul, in using 
this illustration, had in mind the Roman usage of sub- 
jecting boys to domestic instruction and disciphne until 
the time of their assuming the toga virilis and being 
regarded as citizens. Antiquarians differ as to the age 
at which this ceremony took place; some fixing it at 
the end of the fifteenth and others of the sixteenth 
year. Others again suppose the period to have varied 
according to paternal direction,* and that this is allud- 
ed to in the phrase, ''the time appointed by the 
father. ' ' — Turner. 

Yerse 3. Even so we^ Most commentators understand 
the pronoun "we" to designate all believers in Christ, 
whether Jews or Gentiles. Is it not better to regard 
him as speaking of the Jews only, who, although con- 
fessedly the sons of God, were under the teachings of 
the law? When we were children'] TMien we were as 
minors — during the period before '' the time appointed 
of the Father" for promulging the Gospel had arrived. 
A carrying out of the figure introduced in verse 1. 
Were in bondage] Under subjection, under teaching. 
Elements of the ivorld] Meaning, the rites of the Jew- 
ish rehgion. The original denotes, figuratively, '^the 

* See Anthon's Roman Antiquiti^iS, oh. xxvi.i, 1 19. 



72 IToTES ON Galatians. 

4 But when the fulness of the time was 
come, God sent forth his Son. made of a 
woman, made under the law, 

elements or rudiments of any branch of knowledge;" 
consequently, " what is primary and only suited to the 
less informed; not intended to be permanent, but to 
give way to the more complete knowledge of a further 
advanced period of study." — Bloomfield. "This clause 
denotes an elementary and imperfect religion, consist- 
ing chiefly of outw^ard rites, and adapted to a gross and 
worldly condition of mind. The application of the 
epithet ' worldly ' does not prove these elementary in- 
stitutions, arrangements, and services to be at all sin- 
ful; imperfection, and adaptation to a very imperfect 
moral and religious condition are the ideas intended to 
be conveyed. So in Heb. ix, 1, the Mosaic sanctuary 
is called a ' worldly ' one in the same sense of imper- 
fection, and as such is contrasted with the heavenly 
sanctuary above." 

Yerse 4. When the fulness of the time was come] The 
expression, "fulness of the time," means, the end of 
the time appointed. So used, Gen. xxv, 24, of the 
time for the birth • of Esau and Jacob, and Gen. 
xxix, 21, of the completion of Jacob's term of service 
for Rachel. "It here denotes the time appointed by 
the Father for the delivering all nations from the bond- 
age mentioned in verse 3." This period was no doubt 
fixed upon by Divine Wisdom with knowledge of and 
regard to the condition of mankind for receiving the 
Gospel then to be introduced. Made of a luoman'] 
Rather, horn of a woman. A clause designed to point 
put the real human nature of Christ; and perhaps hav- 



Chapter IY. 73 

5 To redeem them that were mider the 
law, that we might receive the adoption of 
sons. 

ing reference to the ancient promise, "The Seed of the 
woman shall bruise the serpent's head." Made under 
the law] Born under the law ; intimating his subjection 
to the Mosaic ritual. 

Yerse 5. To redeeiii] Namely, from bondage or 
&laVery — still following out the figure of verse 3. To 
" redeem " is to buy off by paying a ransom. This 
Christ did by offering up himself as a sacrifice on the 
cross and so abolishing the sacrifices of the law. Them 
that were under the law] Most commentators under- 
stand this of mankind generally, who were all under 
law of some kind ; the Jews being subject to the Mo- 
saic law, the heathen world to that of nature. TTe still 
prefer to understand it of the Jews only. That we 
might receive the adoption of sons] In keeping with the 
preceding figure, "adoption of sons," here, must mean 
all the privileges of adult sons ; having special refer- 
ence to the possession of those blessings to which the 
son of full age would be entitled. Dropping the figure, 
the passage imports the doing away with Jewish rites, 
and admission to a participation in the blessings of the 
Gospel covenant.* 

* To suppose that the apostle takes this term [adoption] from 
the practice of the Greeks, Eomans, and other nations, who had 
the custom of adopting the cliildren of others, and investing them 
with all the privileges of their natural offspring, is prol ably a re- 
finement. It is much more likely that he had simply in view the 
obvious fact, that our sins had deprived us of our sonship, and 
our right to the inheritance of eternal life; that we had become 
strangers, aliens, and enemies; and that, upon our return to God, 



74: Notes on Galatiaks. 

6 And because ye are sons, God hath sent 
forth the Sph-it of his Son into your hearts, 
crying, Ab'ba, Father. 

Verse 6. And because ye are sons] We here under- 
stand Paul to designate the whole body of the Galatian 
Church, having been ''born from above," whether Jew 
or Gentile. " Are sons " — are as sons of full age, now 
entitled to, and ready to be put in possession of the in- 
heritance. Every believer in Christ, in the Scripture 
sense of the term, is regenerated or born from above, 
and graciously adopted into the heavenly family. God 
hath sent forth the Spirit of his Son into your hearts] 
The phrase " Spirit of his Son " denotes the Holy 
Ghost, who is here most truly represented as having 
taken up his abode in the hearts of these "sons," and 
that because they are sons. It must be, then, to give 
them the assurance of this fact. Some would, indeed, 
limit the signification of the passage to the mere im- 
partation to the believer of a meek, Christlike tem- 
per, which, great as is that blessing, we cannot but 
think falls far short of the apostle's meaning. Crying^ 
Abba, Father] Who thus cries? The "Spirit" — whose 
personality, not mere influence, is thus positively as- 
serted. It is the Holy Ghost thus "crying" in their 
hearts, and so prompting them to do likewise. If we 
may use so familiar an illustration, as a nurse teaches 
the infant to express its recognition of and affection to 
its parent. The terms " Abba, Father," are not two dis- 

and reconciliation with him, our forfeited privileges were not only 
restored, but heightened through the paternal love of God. 
Adoption, then, is that act by which we who were alienated, and 
enemies, and disinherited, are made the sons of God, and heirs of 
his eternal glory.— Watsori's Theol. Institutes, vol. ii, p. 269. 



Chapter IV. 75 

7 Wherefore thou art no more a servant, 
but a son ; and if a son, then an hen* of God 
through Christ. 

tinct appellations ; for the one is merely the translation 
of the other, " Abba" being the Syro-Chaldaic (the lan- 
guage generally used by the Palestinian Jews) for father. 
Some persons think Paul employs the two languages to 
show a common sonship of both Jews and Gentiles. 

We may not omit to call the reader's attention to the 
recognition in this verse of the doctrine of the Trinity. 
"The Son," remarks Bishop Pearson, "is distinguished 
from the Father, as first sent by him, and the Spirit of 
the Son is distinguished both from the Father and from 
the Son, as sent by the Father after he had sent the 
Son. And this our Saviour hath taught us. See John 
xiv, 26 ; XV, 26. Hence we conclude that the Holy 
Ghost, although he be truly and properly God, is nei- 
ther God the Father nor God the Son." 

Yerse 7. Wherefore iliov^ "Thou '' — whosoever thou 
art — into whose heart the Spirit is thus "sent." Art 
no more a servant] The expression " servant " cannot 
be understood to intimate that those who until now 
had continued unbelieving, and consequently unregen- 
erate, had been all this time servants of God, for they 
were actually enemies; but simply, that, following out 
the illustration of verses 1, 2, they who had been treat- 
ed as "children of nonage," and subject to authority 
and restraint as are servants, were now no longer so 
regarded. But a soii] Acknowledged such, and enti- 
tled to all the privileges of the condition. An heir of 
God] The argument requires the word "heir" to be 
understood in the sense of a participator, through 



T6 Notes on Galatians. 

8 Howbeit then, when ye knew not God, 
ye did service unto them which by nature 
are no gods. 

9 But now, after that ye have knoAvn God, 

Christ, in the blessings God now bestows on man, such 
as justification and redemption, which are very often 
denominated an "inheritance," as constituting a por- 
tion of that good which flows from adoption, as w^ell as 
those "riches of glory" which are held in reserve for 
them that persevere to the end in a life of faith and 
love. 

Yerse 8. Hoivleit tJien, when ye knew not God] The 
Gentile converts are now alone addressed, as is evident 
from the charge of idolatry being brought against them, 
a crime which could not be alleged of the Jews of that 
age. The phrase "when ye knew not God," denotes 
the period before their conversion. Ye did service'] 
Rendered religious homage. Unto them which by nature 
are no gods] Whatever else they might have been. 
Some of the heathen deities never had existence, but 
were only imaginary beings; some were inanimate 
things; and some the personation of dead men or of 
evil spirits. None of these had the nature of gods ; 
"they were nothing," so far as the possession of any 
godhke power was concerned. Is not the verse apolo- 
getic of their former folly, seeing that they had done it 
in ignorance ? 

Verse 9. But now, after that ye have known God] The 
expression "known God" imphes, known him as a 
sin-pardoning God; as having forgiven their sins, and 
adopted them as his children through faith in Christ, 
for in no other way can a sinner "know God." Or 



Chapter IY. ^ 17 

or rather are kno^vn of God, how turn ye 
again to the weak and beggarly elements, 
whereunto ve desire ao;ain to be in bondao^e? 



rather are known of Godl ''Known,'' here, must have 
the sense of acknowledged, approved of; thus convey- 
mg the idea of affection, as the verb is used in Amos 
iii, 2: "Ton only have I Jcnoivn^''^ meaning loved: and 
1 Cor. viii, 3: '*If any man love God, the same is 
known of him." The words are therefore best translat- 
ed, "Having been kindly regarded by God." — Turner. 
How turn ye again to the iceak and leggarly eUments] 
Eather, " How turn ye back to the weak and poor ru- 
diments," to an imperfect, elementary, and external 
religion, as was the ]^Iosaic ritual. The words ''But 
now^ after ye have known God/' strongly express 
Paul's surprise at their apostacy. The word "el- 
ements" has been already defined "rudiments of 
knowledge;" as though Paul had said, ''Having pro- 
gressed even to the knowledge of God, how turn ye 
back to those childish lessons which so faintly shadow 
him forth?" Some suppose, that because the apostle 
speaks of turning "again " to these observances, those 
whom he addressed must have been either Jews or 
converts to Judaism before they embraced Christianity. 
But as the epistle contains no clear intimation of the 
kind, it is more likely that the apostle classes all merely 
outward systems of religion in the same category, and 
considers a dependence on Jewish rites as substantially 
equivalent to a return to the externals of heathenism; 
in the language of Koppe, " to a similar burden of 
useless rites." For a like mode of speech see Heb. 
vii, 18. Whereunto ye desire again to le in 'bondage'] To 



Y8 Notes on Galatians. 

10 Ye observe days, and months, and 
times, and years. 

11 I am afraid of you, lest I have be- 
stowed upon you labour in vain. 

be subject. The idea of "bondage " is usually that of 
an unwilling servitude. It sometimes, however, mere- 
ly denotes an influence from which we cannot free our- 
selves even if we wished to do so. Such we take to 
be its import here ; the Judaizing teachers having im- 
pressed them with a belief of the essentiality of the 
Jewish ritual, 

Yerse 10. Ye observe days, and months^ etc.] The 
original implies " the keeping the eye fixed upon a per- 
son or thing," thus intimating that they observed them 
with great care and attention; perhaps with a super- 
stitious scrupulosity. The appellation " days, months," 
etc., are supposed to refer to the various holy days and 
yearly festivals of the Jewish Church. The opinion of 
some commentators that by "years" the Jewish sab- 
batical and jubilee years are meant, is, we think, with- 
out foundation, for these festivals were peculiar to the 
land of Judea. The apostle has, of course, no refer- 
ence to the Christian Sabbath in this enumeration of 
sacred seasons. "We presume this specification is 
made in support of the charge contained in the preced- 
ing verse. 

Yerse 11. / am afraid of you] Fearful that they 
would become so far perverted that they would reject 
Christ altogether. Lest I have hestowed, etc.] We do 
not suppose that it was the consideration of the mere 
loss of his own time and strength which so disturbed 
the apostle, but rather the fearful results of apostacy 



Chapter IV. 79 

12 Brethren, I beseech yon, be as I am ; 
for I am as ye are : ye have not injured me 
at all. 

13 Ye know how through infirmity of the 

to them. "Having thus justly reproved the Galatians 
for their inconstancy, the apostle subjoins an exhorta- 
tion, in which he most affectionately adjures them to re- 
turn to the right path, and imitate his example; re- 
minding them of the time past, when they had most 
reverently and thankfully received the doctrine preach- 
ed to them by himself." — Schott^ as quoted by Bloom- 
field. 

Yerse 12. Brethren^ I beseech you] This affectionate 
style of entreaty denotes both his love to them and his 
desire to soften, so far as he dare, the reproof he had 
just given them. Be as I am; for lam as ye are] " The 
brevity of expression in this verse makes it exceedingly 
difficult to perceive the thought." — Turner. The major- 
ity of commentators, however, take the sense to be : 
*' Follow my example; fori live not as do the Jews, 
but as do the Gentiles;" I am not enthralled by the 
law, but am free from it; so should ye be. Others un- 
derstand, "Be ye as if ye were I, for I am as if 1 were 
you;" that is, "Do ye act as 1 would, for 1 act as ye 
should." Ye have not injured me] As though he had 
said. Though I reprove your leaning toward Judaism 
thus sharply, I do it not from any personal feeling; 
that is, any ill-feeling, for ye have not given me any oc- 
casion for ill-feehng — "ye have not injured me at all." 

Yerse 13. Te know how, etc.] There would seem to 
be here a tender reminder of some pecuhar trial which 
afflicted Paul when, in his first visit to them, he pro- 



80 Notes ON Galatians. 

flesh I preached the gospel unto you at the 
first. 
14 And mv temptation which was in my 

claimed to them the Gospel of the grace of God, and of 
the kindness with which they then treated him. "What; 
the "infirmity of the flesh " was we know not; Coney- 
beare and Howson render, "It was sickness (as you 
know) which caused me to preach the glad tidings to 
you at my first visit;" and in vol. i, p. 294, comment- 
ing on this passage, they say: "The obvious inference 
is, that he was passing through Galatia to some other 
district when the state of his bodily health arrested his 
progress." Jowett remarks, we think with much force: 
" Of mere sickness St. Paul would hardly have used 
such strong language, which seems to imply something 
perhaps painful, perhaps ridiculous, such as would nat- 
urally move the disgust of mankind." " To this it may 
be added," says Turner, "that what the apostle calls 
' temptation " or ' infirmity of the flesh ' was evidently 
something which adhered to him while he was preach- 
ing among the Galatians." Therefore it could not have 
been an attack of illness, for in this case he must have 
recovered in order to become able to preach. Certainly, 
as Jowett remarks, "St. Paul is describing the state in 
which he was when he preached to the Galatians ; not 
some accidental cause of his mission." He proclaimed 
his message when suffering from serious bodily infirm- 
ity, of the nature of which we are ignorant. 

Yerse 14. My temptatioii] Trial, affliction. Ye de- 
spised not, etc.] Meaning, despised not me on account of 
it, nor "rejected" the truths I offered. The word ren- 
dered "rejected," literally signifies to spit out, as one 



Chapter TV. 81 

flesh ye despised not, nor rejected ; but re- 
ceived me as an angel of God, eve7i as 
Christ Je'sus. 

15 Where is then the blessedness ye spake 
of? for I bear you record, that, if it had 

ejects that which is distasteful. Whatever the tempta- 
tion or trial was, it were idle to explain it of persecu- 
tions, for those he would never speak of as physical in- 
firmity. And equally so is it to imagine, with others, 
that it consisted of a weakness of the eyes occasioned 
by the impression made on him by the bright light that 
blinded him when on his way to Damascus previous to 
his conversion. That it was some corporeal affection 
is rendered probable by his speaking of a physical in- 
firmity which made his opponents ridicule his '* bodily 
presence as weak, and his speech contemptible." 2 Cor. 
X, 10. — Turner. But received me as an angel of GodJ] 
As a messenger directly commissioned and sent by God. 
It is not necessary to suppose an angehc' being to be 
meant, for the word "angel ~ is sometimes used to de- 
note a messenger. For similar use of language see 
1 Sam, xxix, 9; 2 Sam. xiv, 17. Even as Christ Jesus'] 
As the Lord himself, and not as his deputy. Xo lan- 
guage can more strongly describe the respect and ready 
obedience which they yielded to him and to his message. 
Yerse 15, Wliere is tJwn the blessedness ye spake off\ 
Eather, as margin, "What was then your happiness? 
The most judicious critics think this should be pointed, 
not interrogatively, but as an exclamation: "What 
was then your happiness! how great!" They deemed 
themselves greatly blessed in having such a teacher. 
/ hear you record] I record my testimony. Ye yjoidd 
6 



82 Notes on Galatians. 

been possible, ye would have plucked out 
your own eyes, and have given them to 
me. 

16 Am I therefore become your enemy, 
because I tell you the truth ? 

1 7 They zealously affect you, hut not well ; 
yea, they would exclude you, that ye might 
affect them. 

have plucked out your own eyes^ etc.] The expression 
is probably a proverbial one, denoting the delightful 
eagerness with which the grateful Galatians would 
have deprived themselves of anything, however useful 
and "precious, to have benefitted their beloved instructor. 
The eye is frequently taken to denote that which is 
dearest to us. Deut. xxxii, 1 ; Psa. xvii, 8.^ 

Yerse 16. Am I therefore tecome your enerriy^ etc.] 
Apparently intimating a knowledge of having been so 
represented to them, probably on the ground of his 
opposition to the views of the Judaizing teachers ; they 
insinuating that thus he was debarring the Galatians 
the possession of privileges and blessiugs. Or, it may 
be, that he would merely deprecate a ^\Tong judgment, 
as though he should say, ''Do not suppose that I bear 
you hatred or ill-will because I thus tell you the truth ;'* 
for it is an evidence of real friendship to admonish 
faithfully, not the course of an enemy. 

Yerse 1*7. They'] The false teachers. Zealously affect 
you] Profess great love for you ; appear to take great 
interest in your welfare. But not welt] An intimation 
that this professed regard was not from honorable mo- 
tives. Coneybeare renders, "with no good intent.'' 
They would exclude you] Namely, from friendship and 



Chapter TV. 83 

18 But it is good to be zealously affected 
always in a good thing^ and not only when 
I am present with you. 



communiorL with me. The marghi reads. '' Thev would 
exckide us." The sense does not materially differ, 
whichever reading be adopted, but the weight of au- 
thority is said to be in favour of the text. That ye 
might affect tlieiii] Attach yourselves to them. Thus 
the warm affection professed by the false brethren 
for these G-alatians would seem to have been both hyp- 
ocritical and selfish. 

Verse 18. It is good to he zealously affected always in 
a good thing] The stress of this argument lies in the 
word always; to be at aU times so affected, not in my 
presence only. Thus intimating that advantage had 
been taken of his absence to cool that zeal for God's 
cause, and that love to him, which had animated them 
when he was in their midst. The reference in Paul's 
mind is to that love they had formerly borne him, to 
the strength of which he alludes in the fifteenth verse. 
There being nothing in the original answering to the 
word "thing," (which has been supplied by our trans- 
lators to complete the sense,) some propose to substitute 
man instead, and maintain that the apostle must mean 
himself But it does not well accord with Paul's 
modesty to suppose that he would thus designate 
himself; while it is quite natural for him to take the 
opportunity thus furnished to instil as a general rule, 
that they should be zealous in a good cause under 
all circumstances. It is scarcely possible to con- 
ceive a more delicate mode of censuring than is here 
adopted- 



84 Notes on Galatians. 

19 My little children, of Avhom I travail in 
birth again until Christ be formed in you, 

20 I desire to be present with you now, 
and to change my voice ; for I stand in 
doubt of you. 

Yerse 19. My little children] An appellation of fond- 
ness applied by the apostle to the converts. The ten- 
derness of Paul's feelings toward them, called forth, 
apparently, by his acute sense of pain at the partial 
withdrawing of their affection from him, is here finely 
marked. Of ivhom I travail in birth again, etc.] A 
phrase suggesting great anguish. Bloomfield says that 
the term employed refers to the whole period of gesta- 
tion and formation in the womb. The meaning is strik- 
ingly expressed by Koppe: "0 my dear children, in 
forming whom anew I struggle with the care and solic- 
itude of a pregnant mother, I will spare no distress, no 
labour, until ye become formed into genuine and per* 
feet followers of Christ." The word " again " seems to 
allude to the apostle's original efforts in effecting their 
conversion. — Turner. "Till Christ be formed in you," 
means, until you shall become fully established in the 
doctrine and practices of the Gospel. 

Yerse 20. To change my voice] Macknight says 
"this phrase is taken from the practice of orators, who 
change their tone in speaking according to the subjects 
of their discourse." Here it signifies Paul's wish to 
change his reproofs to commendations, which it would 
seem he thought he might soon safely and properly do 
if present with them ; counting on his pa-sonal influ- 
ence over them to be such that they would readily 
yield to his desires. For J stand m douM of you] In 



Chapter TV. 85 

21 Tell me, ye that desire to be under the 
law, do ye not hear the law ? 

22 For it is written, that A'bra-ham had 
two sons, the one by a bondmaid, the other 
by a free woman. 

doubt, perhaps, both how to address them, and of the 
spirit in which they would receive his written reproofs. 
Coneybeare renders, "You fill me with perplexity." 
So the same word is translated in 2 Cor. iv, 8, "per- 
plexed, but not in despair." 

Yerse 21. Tell me, ye that desire to be under the Imul 
This language is addressed, we suppose, both to the 
Judaizing teachers and to such of the Galatian converts 
as they had induced to embrace their notions. The 
term "law," as here employed, denotes the Jewish cer- 
emonial, to the observance of which they yielded or 
were inclined to yield obedience. Bo ye not heo.r the 
law ?] Do ye not call to mind its teachings ? It woidd 
seem that by "law," in this sentence, we are rather to 
understand that portion of the Sacred Tyritings which 
contained this "law" than the "law" itself. The 
Jews were in the habit of thus designating that portion 
of the Scriptures which precedes the book of Samuel. 

Yerse 22. Far it is writteri] In these earher Scrip- 
tures — the "law." That Abraham had tivo so7is] Mean- 
ing Ishmael and Isaac. He afterward had others, but 
these two only are here mentioned as illustrating the 
two covenants, between compliance with the require- 
ments of which some of the Galatians were apparentlj^ 
hesitating. With this passage compare Eom. ix, 7-9. 
The one] Ishmael. By a handmaid'] Hagar, Sarah's 
slave. The other] Isaac. By a free woman] Sarah. 



86 Notes on Galatians. 

23 But he who vms of the bondwoman was 
born after the flesh ; but he of the free 
woman was by promise. 

The apostle thus proceeds, in illustration of the superior 
advantages of the Christian over the Mosaic dispensa- 
tion, to allegorize what is written concerning Sarah and 
Hagar and their seeds. Gen. xvi, 15; xviii, 10, 14; 
xxi, 3. Hagar, a bondwoman, represents the earthly 
Jerusalem, or the present Jews, who are in bondage to 
the law. Sarah, a free woman, represents Jerusalem 
which is above, or us Christians, the members of a spir- 
itual dispensation. As Ishmael, the son of the bond- 
woman, persecuted Isaac, the son of the free woman, so 
now the Jews persecute behevers. But as Hagar and 
her son were cast out, and not suffered to inherit along 
with Sarah and her son, so God hath determined to cast 
out the obstinate Jews from being his Church and peo- 
ple, and not to suffer them to be heirs of the promises 
made to Abraham. We, believers in Christ, then, are 
not the children of the bondwoman but of the free 
woman, and therefore, like the son of the free woman, 
are heirs of the promises, without being in bondage to 
the ordinances of the law. Hence it appears from this 
allegory, that those who desire to inherit the promises 
should not desire to be "under the law." It is, there- 
fore, incumbent upon believers to stand fast in their 
Christian hberty. Chap, v, 1. 

Verse 23, He, ., of the Ixmdiuoman luas lorn after the 
flesh] After the common order of nature. He of the 
free woman urns hy promise'] Out of the ordinary course, 
and by virtue of the promise made to Abraham. Gen. 
xviii, 10, 14. 



Chapter IV. 87 

24 Which things are an allegory : for these 
are the two covenants ; the one from the 
mount Si'nai, which gendereth to bondage, 
which is A'gar. 

25 For this A'gar is mount Si'nai in A-ra'- 

Verses 24, 25. WJiicJi things are an allegory] Rather, 
"are allegorized," namely, by me, PauL Objections 
are made to the use of the term ''allegory," as being 
neither a faithful rendering nor in keeping with the 
apostle's intent ; for an allegory is a fictitious narrative, 
whereas that which he cites is an historic fact. The 
import is, That this history may be considered as em- 
blematical and typical, by the agreement of type and 
antit3''pe. For these are the two covenajiis] Meaning, 
these two persons, Sarah and Hagar, sigTiify the two 
covenants, the Mosaic and the Christian. In like man- 
ner our Lord says of the bread which he was about to 
administer to his disciples at the institution of his sup- 
per, (Matt, xxvi, 26,) " This is my body." The one from 
the mount Sinai] Emanating from Mount Sinai, where 
the law was promulgated. Gendereth to bondage] Rath- 
er, ^'bringeth forth children into bondage;" namely, to 
the law. There is doubtless allusion here to the en- 
slaved condition of Hagar, and to the usage which pre- 
vailed, and among some Christian countries that might 
be named still p^revails, of accounting as slaves all chil- 
dren of enslaved mothers, even though the father were 
free. Which is Aga?-] Denoted by Hagar. Far this 
Agar is mount Sinai] This word Agar, for such the 
most eminent commentators agree is the signification, is 
Mount Sinai. Thus the passage may be rendered, 
"Now this word Agar," signifyuig Rock, "is [the 



88 Notes on Galatians. 

bi-a, and answereth to Je-ru'sa-lem which 
now is, and is in bondage with her children. 
26 But Je-ru'sa-lem which is above is free, 
Avhich is the mother of us all. 



name given to] Mount Sinai in Arabia." That this was 
an appellation of Sinai among the people of the sur- 
rounding country we have the testimony of Chrysos- 
tem, which is confirmed by modern travelers. St. Paul 
may have acquired a knowledge of this during the 
time that he spent in Arabia, (ch. i, 17,) and it is per- 
fectly natural that he should, in this connection, avail 
himself of his knowledge. And ansvjereth to Jerusalevi 
■ivhich now is] These words, it is generally allowed, con- 
nect with the 24th verse ; the preceding part of verso 
25 being a parenthesis suggested by the correspond- 
ence between the signification of the name Agar and 
the designation applied to Sinai. The phrase "present 
Jerusalem," etc., is a figurative expression for the Jew- 
ish Church and its members. And is in bondage with 
her childrenl Namely, to the law and sin ; for the law 
could not deliver from sin. 

Yerse 26. But Jerusalertn vjMch is abm;e^ etc.] De- 
noted by Sarah. The best expositors, ancient and 
modern, are in general agreed that this must signify the 
Christian Church. The "above" or heavenly Jerusa- 
lem is used in opposition to "the Jerusalem that now^ 
is," and the phrase was chosen, doubtless, in order to 
express the more vividly the contrast between the tem- 
porary, preparative Jewish dispensation and the whole 
state and condition of the Christian Church, both here 
^nd hereafter. In the same way, in Heb. xii, 18-22, 
" Mt. Zion, the city of the living God, the heavenly Je- 



Chapter IY. 89 

27 For it is written, Rejoice, thou barren 
that bearest not ; break forth and cry, thou 



rusalem," is contrasted with "the mount that might be 
touched, and that burned with fire ;" the two dispensa- 
tions being thus depicted. The phrases "the Jerusa- 
lem above " and "the Jerusalem below " are found in 
the rabbles, and are used to denote'the Jewish Church, 
or state, or kingdom here on earth, and the celestial 
kingdom of the Messiah. It ought ever to be kept in 
mind, that the sacred writings- regard Messiah's king- 
dom as commencing indeed on earth, yet continuing in 
all subsequent stages of the existence of his followers, 
both with "the spirits of just men made perfect," and 
"with Christ" (Heb. xii, 23; Phil, i, 23) before the 
general resurrection, and also in that "everlasting 
kingdom " (2 Pet. i, 11) of future glory to which his 
true members shall finally be admitted. — Turner. Is 
free] Namely, from spiritual, as Sarah the free woman 
was from servile, bondage. The mother of vs all] Tliat 
is, of all true believers; of this "Jerusalem above" 
they are all children. 

Yerse Tl. For it is loritteii] Namely, Isa. liv, 1. The 
quotation is made from the Septuagint translation, 
which differs somewhat in phraseology, though not in 
sense, from the Hebrew versi'on. Rejoke^ thou tarreii] 
Though we do not suppose that Isaiah's prophecy had 
any reference to Sarah, (for his prediction had in view 
the vast extent of Messiah's spiritual kingdom as com- 
pared with the limited number of the Jewish Church,) 
yet we do suppose that the recollection of her natural 
sterility and of Abraham's temporary desertion of her 
occurred to Paul's mind in connection with the promise 



90 Notes on Galatians. 

that travailest not: for the desolate hath 
many more children than she which hath a 
husband. 

28 ^NTow we, brethren, as Tsaac was, are 
the children of promise. 

29 But as then he that was born after the 
flesh persecuted him that ivas born after the 
Spirit, even so it is now. 

that she should become the mother of many nations, 
(Gen. xvii, 5, 15, 16.) and that he thus accommodated 
the language of Isaiah* to his present purpose, that of 
showing the rapid enlargement of the Christian over 
the Jewish Church. TJie desolate] The deserted one. 
Hath a husband] Rather, hath the husband. 

Terse 28. We, brethren, as Isaac was, are the children 
of promise] We believers are, after the similitude of 
Isaac, children to Abraham and Sarah, not as being 
born after the flesh, (ver. 23,) but by virtue of the 
promise to make him the father, and her the mother, of 
many nations. 

Yerse 29. But as then, he that was horn after the flesh] 
Heferring to Ishmael, whose birth had nothing super- 
natural about it. Persecuted him that was born after the 
Spirit] Meaning Isaac, whose birth was supernatural. 
The words spirit and spiritual are often employed to 
denote what is peculiar, extraordinary, superior ; and as 
the "being born after the flesh " and " after the Spirit " 
are here contrasted, the "being born after the Spirit" 
must refer to the peculiarity of Isaac's birth, as having 
been brought about by an unusual interposition of the 
power of God. There is no other instance recorded of 
this "persecution" of Isaac by Ishmael than that re- 
lated in Gen. xxi, 8, etc., where it is said he "mocked;'* 



Chapter IY. 91 

30 Xevertheless what saitli the Scripture? 
Cast out the bondwoman and her son : for 

conveving the idea of something imbeheving and iu- 
sulting. ''He did not merely laugh," says Hengsten- 
berg, ''he made himself merry. The little helpless 
Isaac a father of nations ! Unbehef, jealousy, pride, led 
him to this behaviour. AVant of faith made it appear 
to him ridiculous to connect such great results with 
such a feeble cause.'' Some suppose that Ishmael 
clauned the right of primogeniture, as being the elder 
son; or at least an equal share in the inheritance, which 
supposition is strengthened by Sarah's declaration: 
" The son of this bondwoman shall not be heir with my 
son." Even so it is noiu] Xamely, at the time Paul 
wrote ; when a large majority of the Jews were still 
violent opponents of the beUevers in Christ. 

Terse 30. WTiat saith the Scripture?] A frequent 
formula; appealing to the sacred writings as to the 
highest authority, whose decision must settle all ques- 
tions. Cast out the hondicoman, etc.] TThat does this ' 
denote in the present case? Ti'hy, that the "present 
Jerusalem and her children,"' because they beheve not 
on the Promised Seed, shall, as were Hagar and her 
son, be rejected from the inheritance promised to Abra- 
ham's beheving children. The application here made 
of the language of Sarah is somewhat similar to that 
in Heb. xiii, 13. The law required that the body of the 
victim whose blood the high priest had, on the great 
day of atonement, sprinkled in the most holy place, 
should be burned without the camp. See Lev. xvi, 27. 
In accordance with this law, Jesus made the propitia- 
tory oflering of himself beyond the precmcts of the city. 
This analogy the apostle then practically applies, ex- 



92 Notes on Galatians. 

the son of the bondwoman shall not be heir 
with the son of the free woman. 

31 So then, brethren, we are not children 
of the bondwoman, but of the free. 

horting his readers to abandon Judaism and every such 
imperfect system, by behevirig on and adhering to 
Christ. And so here he denounces the Jewish system 
as securing to its adherents no claim to Christian priv- 
ilege and the divine inheritance, and, in the words of 
Abraham's incensed wife, urges the G-alatians to reject 
it. — Turner. 

Yerse 31. So^ then^ brethren^ we are not children of the 
bondwoman, etc.] Why not? Because we, as' was 
Isaac, are inheritors of that gracious promise, " In thy 
Seed shall all the nations of the earth be blessed." 
" Stand fast therefore in the liberty wherewith Christ 
hath made us free." 



CHAPTER V. 

The apostle urges a resolute maintenance of the doctrine 
of justification by faith., and shows the utter fallacy of 
any dependence on circumcision as a ground of accept- 
ance with God / he denounces those who sought to turn 
them aside ; exhorts to love / shows the evil nature of 
the worhs of the ftesh.^ and the excellence of the fruits 
of the Spirit. 

STAND fast therefore in the liberty where- 
with Christ hath made us free, and be 

Yerse 1. Stand fast therefore'] Seeing you are not 
"children of the bondwoman, but of the free." Chap. 



Chapter Y. 93 

not entangled again with the yoke of bond- 
age. 

2 Behold, I Paul say imto you, that if 
ye be circumcised, Christ shall profit you 
nothing. 

iv, 31. In the liberty ivhereivith Christ hath made us 
free] The liberty spoken of is freedom from obligation 
to the Jewish ceremonial law; from which men are 
made " free " by its abolition. To " stand fast '' in this 
*'hberty," is steadily to adhere to it; refusing all com- 
pliance with the abolished law. Be not entangled again'] 
Literally, "held in, restrained." The word is applied 
to one fettered. The sense of the verse is, You are 
freed from obligation to this ritual, it being no longer 
of force, but abolished ; exercise this freedom, and seek 
not to revive the state of slavery by regarding it as still 
of force. 

Yerse 2. Behold, I Paul say] "This mention of his 
name may be meant (as in Eph. iii, 1, and 2 Cor. x, 1) 
to give weight and authority to what is about to be 
said. It seems to be also intended to lead to the con- 
trasting of his doctrine with that of the false teachers. 
The exclamation ' behold ' — mind ! hints at the great 
importance of what he is going to say."' — Bloomfield. 
If ye he circumcised] As a condition of salvation. Turn- 
er says: "The word is emphatic, like 'worketh' in 
Rom. iv, 5, which means, worketh with a view of be- 
ing thereby justified." Christ shall profit you nothing] 
Shall be to you of no avail. The argument must of 
necessity be understood in this hmited sense, for cir- 
cumcision of itself neither hindered nor promoted salva- 
tion, (1 Cor. vii, 18, 19 ;) but if resorted to as essential 



94: Notes on Galatians. 

3 For I testify again to every man that is 
circumcised, that he is a debtor to do the 
whole law. 

4 Christ is become of no effect unto you, 

to justification^ (and so the Judaizing teachers insisted 
it was, Acts XV, 1,) it denoted dependence not on Christ 
but on the observance of the law, for acceptance with 
God. This would be tantamount to a rejection of the 
Redeemer, and of consequence he became to such " of 
no avail" — no "profit" or benefit. 

Yerse 3. I testify again] This repeated testimony in- 
dicates the importance Paul attached to the inculcation 
of the true doctrine. To every man thai is circumcised^ 
Namely, as before, as an essential condition of justifica- 
tion with God. He is a debtor to do the whole law] A 
" debtor " is one who is under obligation to pay money 
or service to another ; one who owes another. So one 
" circumcised," as a requisite to salvation, assumes the 
obligation of the covenant under which he thus places 
himself — that of implicit obedience to the law. " As the 
preservation of Abraham's posterity as a distinct peo- 
ple from the rest of mankind answered many important 
purposes in the divine government, their observance of 
the rite of circumcision, declared b}^ God himself to be 
the seal of his covenant with Abraham, was necessary to 
mark them as descendants, so long as it was determined 
they should continue a distinct people. This showeth 
the apostle's declaration is not to be considered as a 
prohibition of circumcision to the Jews as a national 
rite, but as a rite necessary to salvation." — Macknight. 

Verse 4. Christ is become of no effect unto you] That 
is, has become of no avail as a means of justification 



Chapter Y. 95 

whosoever of you are justified by the law ; 
ye are fallen fronr grace. 

5 For we through the Spmt wait for the 
hope of righteousness by faith. 

before God. Whosoeve'r of you are justified by the laiu] 
Meaning, suppose themselves to be so justified ; or, seek 
to be so justified. The intention and endeavour is what 
is meant. Ye are fallen from grace^ Erom the covenant 
of grace — the Gospel. Coneybeare very forcibly ren- 
ders: "By resting your righteousness on the law, you 
have annulled your fellowship with Christ ; ye are fallen 
from the free gift of his grace," 

Yerse 5. For vje'] We believers. The word rendered 
"for " might be better taken in the sense of " whereas ;" 
for there is in the apostle's mind a contrasting of the 
condition of those who maintained their ''liberty" with 
that of those who sought justification by " deeds of the 
law." Through the Spirit] By the Holy Spirit's influ- 
ence upon our minds and hearts. Wait for the hope of 
righteousness] By "hope of righteousness" we under- 
stand ultimate salvation and glorification. " Justified " 
they, as behevers, had already been; through that just- 
ification they had become ''heirs of God," and were 
now rejoicing in hope of his glory. '"Hope of right- 
eousness " is therefore, in our view, to be understood 
of that "hope "which righteousness or justification be- 
getteth, not the hope of attaining to this state of right- 
eousness, for "that which a man hath, why doth he yet 
hope for?" That this is the true sense will, we think, 
appear from an examination of such other passages as 
the term occurs in ; thus, Rom. viii, 19, 23, 25 ; 1 Cor. 
i, 7, and elsewhere. So Turner remarks: "The 'hopo 



96 Notes on Galatians. 

6 For in Je'siis Christ neither circumcision 
availeth anything, nor im*circumcision ; but 
faith which worketh by love. 

7 Ye did run Avell ; who did hinder you 
that ye should not obey the truth ? 

of righteousness ' or 'justification ' is put for the reah- 
zation of the hope, as the word promise often denotes 
the thing promised. See Heb. ii, 39, and compare Col. 
i, 5; Titus ii, 13; and Heb. xvi, 18. Thus it will be 
equivalent to that future happiness which is the result 
of justification, and shall be the reward of those who 
are accepted by God. It is St. Paul's usage to repre- 
sent a justified state as that which the true believer has 
already secured. By faitli] Namely, in Christ; looking 
to, depending on the atonement and intercession of 
Christ as the meritorious ground of this glorious antici- 
pation, not works of law. 

Yerse 6. In Jesus Christ neither circumcision availeth 
anything, nor uncircuracision\ They are equally indif- 
ferent of themselves; it is only when regarded as a 
ground of justification that they become dangerous. 
So of all outward ceremonials. But faith which worketh 
by love'] "Literally," says Coneybeare, "whose essen- 
tial operation consists in the production of love.'' 
" This verse, so pregnant with meaning, shows that the 
faith to which the apostle attaches so much importance 
is not merely the assent of the understanding, but that 
principle which bends and forms the character of the 
whole inner man, which gives life and practical reality 
to a Christian profession." — Turner. The " love " is to 
be exercised both toward God and man. 

Yerse *7. Ye did run vjell] The performance of the 



Chapter Y. 97 

8 This persuasion cometh not of him that 
calleth you. 

duties growing out of a Christian profession are often 
compared to the running of a race; "running," then, 
denotes activity and progressiou. The G-alatians had 
not only assumed the name, but were dihgently and 
successfully prosecuting the course of Christian believ- 
ers. By running "well," we understand not so much 
the running rapidly, as the running lawfully^ fairly. 
The allusion is to that part of the ancient athletic 
games, the race; wherein it was necessary to victory 
that the racer should observe the rules established, 
otherwise he could not be adjudged victor, even though 
the first to reach the goal. Who did liind-er you] 
Raised up obstacles in your way; "hath checked you 
in your course." The pronoun "who,"' says Bloom- 
field, is not merely interrogative, but implies grief and 
indignation. "Who" — what "perverter" hath done 
this ? That ye should not obey the truth F] By " obedience 
to the truth " is meant the reception of the Gospel of 
Christ, and the performance of the duties it enjoins, 
without any reliance on or even mixture with other 
grounds of justification before God; in other words, 
true religion. We know not that the apostle meant to 
charge those who had " hindered " them with the de- 
sign of turning them back ; but the " hindrance " had 
the effect of turning them so far out of the way as to 
be equivalent to apostacy. "Obedience to the ti'uth," 
simple, unmixed truth, is an essential element of suc- 
cess in the heavenly race. 

Terse 8. This persuasion cometh not of Mm that calleth 
you\ The exact sense of "persuasion" is not clear. 
7 



98 Notes on Galatians. 

9 A little leaven leaven eth the whole lump. 

10 I have confidence in you through the 
Lord, that ye will be none otherwise mind- 



Some understand by it, a facility or disposition on their 
part to unite the observances of the Jewish ritual with 
the more simple tenets and usages of the Christian Gos- 
pel. Others take it to mean the persuasive power or 
reasoning of the false teachers in inducing them to re- 
gard the old ritual law of the Jews as binding on them. 
The latter seems the more likely supposition. By 
"him that calleth." we understand, in this place, not 
Paul (by whose instrumentality they were originally 
brought to faith in Christ) but God. 

Yerse 9. A little leavey,, etc.] A proverbial expression 
denoting the "pernicious and infectious nature of er- 
roneous doctrine and vicious example." — Machiight 
Mate, xvi, 6, 11, 12 ; 1 Cor. v, 6, Y. Its application 
here would seem to be, that the admission of the idea 
of the advantage of engrafting the Mosaic ritual on the 
Christian system would corrupt and destroy tlie latter 
by thoroughly imbuing it with the Judaizing element 

Yerse 10. / have confidence in you] Commentators 
generally suppose that Paul thus expresses himself in 
order to soften the severe language hitherto used. May 
It not have been, rather, to awaken in them hope : see- 
ing that, although he had been obhged to reprove 
sharply, he still had " confidence " they would respect- 
fully receive his admonition and return to their former 
state? The original is emphatic, denoting "I, for my 
part, have confidence." Through the Lord] By his 
gracious help. Ye ivill he none otherwise minded'] 
Namely, than I am; that you will conform to the sen- 



Chapter V. 99 

ed : but he that troubleth yon shall bear his 
judgment, whosoever he be. 
11 And I, brethren, if I yet preach circinn- 

timents I hold and teach. "Here," says Bloomfield, 
"is something left to be supphed, as often, from mod- 
esty. It is not agreed among expositors whether the 
words mean ' that you will be of the same opinion as 
myself,' or, 'that you will entertain no principles con- 
trary to the doctrme I taught you.' The former is 
preferable, especially as the latter sense merges into the 
former." But he that trouUeth you] How kindly does 
Paul relieve them of part of the blame, by the intima- 
tion* that they had been led astray not of their own 
folly, but by the solicitation and influence of others. 
The word rendered " troubleth " correctly denotes per- 
plexes or unsettles; namely, in doctrine; thus denoting 
the kind of trouble. Shall bear his judgment'] An inti- 
mation that punishment would follow; though its na- 
ture or degree, whether excommunication or infliction 
of bodfly disease or otherwise, is nol declared. Whoso- 
ever he be] "The use of the singular will not prove 
that there was no more than one false teacher, since it 
may be used collectively. Yet the apostle seems to 
glance at one, the principal of them ; and by the ex- 
pression 'whosoever he be,' we may infer that he was 
a person of some consequence." — Bloomfield. 

Terse 11. If I yet preach circumbision] The apostle 
here meets the calumny of those who affirmed that he 
sometimes preached the necessity of circumcision. 
Such an accusation might plausibly be maintained, as 
he had circumcised Timothy, whose father was "a 
Greek," (Acts xvi, 3,) and did occasionaUy observe 



100 Notes on Galatiai^s. 

cision, why do I yet suffer persecution ? then 
is the offence of the cross ceased. 

12 I Avould they were even cut off which 
trouble you. 



Jewish rites, (Acts xviii, 18,) and yield to Jewish preju- 
dices. Acts xxi, 23-26. The ''jet," here, probably 
means still — if I still, as they say, preach the necessity 
of circumcision to justification. WJiy do I yet suffer 
persecution f] Namely, by the Jews. He thus shows 
that their treatment of him as an opponent of the pres- 
ent force of Jewish rites on Gentile converts is suffi- 
cient of itself to disprove the allegation that he incul- 
cated the binding nature of those rites. Then is' the 
offe/ace of the cross ceasecf] " Oflence " means cause of 
stumbling. "The offence of the cross " is, the doctrine 
that salvation for man is to be found only through the 
death of Christ. If this doctrine were not preached by 
him, then the " offence of the cross," so far as he was 
concerned, would have "ceased," and so there would 
have been no ground of persecution: but the persecu- 
tion continued ; an evidence that he had not ceased to 
preach the doctrine of Christ crucified for the sins of 
mankind. " The grand reason why the Jews were so 
offended at his preaching Christ crucified, and so bitter- 
ly persecuted him for it, was, that it implied the aboli- 
tion of the law." — Wesley. "If St. Paul would have 
consented to have made Christianity a sect of Judaism, 
(as he would by ' preaching circumcision, ') their pride 
would have been satisfied. But then, if salvation were 
to depend on outward ordinances, the death of Christ 
would have been rendered unmeaning." — Coneijleare. 
Yerse 12. I would] I wish. They were even cut qff^ 



Chapter Y. 101 

13 For, brethren, ye have been called unto 
liberty ; only use not liberty for an occasion 
to the flesh, but by love serve one another. 

That is, were separated from the Church — excommuni- 
cated. Many commentators of note would afiBx a se- 
verer sense to the words, but we deem this most agree- 
able to the sense, and to the character of the writer. 
For a similar use of languacre, see 1 Cor. v, 7, 11, 13. 
It may be asked, If this person or these persons de- 
served to be excommunicated, why did not the apostle 
excommunicate? Because he wished the Galatian 
Church to do this; his doing it would only increai*3 
among them the prejudice already existing, and answer 
no better, nor even so good an end as the performance 
of the disciplinary act by the Church itself We thus 
learn, that it is not a violation of Christian character to 
separate from the body an incorrigible offender or dis- 
turber, inasmuch as the best interests of the greater 
number require it. ' 

Verse 13. For^ brethren, ye have heen called unto lib- 
erty] There would seem to be a hiatus — something 
wanting to complete the sense. The connection is, 
"Do so, then," meaning, "cut off'' these troublers, 
"for ye have been called unto liberty;" that is, to free- , 
dom from mere Jewish ordinances. Use not liberty for 
an occasion to the fleshy By "flesh," here, as frequently 
elsewhere, we understand unholy affections or desires 
of any kind. Use not this " freedom " in an improper 
manner, or for improper purposes. But by love serve 
one another] So, though freed from the bondage of the 
law, they are brought under that of love. True Chris- 
tian liberty is not a hcense to think and act as we may 



102 Notes on Galatians. 

14 For all the law is fulfilled in one word, 
even in this ; Thou shalt love thy neighbour 
as thyself. 

deem proper, unless so far as is agreeable to the law of 
love; especially does it hold out no license to sin. It 
is thought by some, that in the expression "use not lib- 
erty as an occasion to the flesh," the apostle insinuates 
that the Gentile Christians indulged their sensual appe- 
tites by eating those meats which their Jewish brethren 
reckoned unclean, without regarding the offence which 
they gave them by so doing; and that, on the other 
hand, the Jewish converts, enraged against the Gen- 
tiles, gave vent to their fleshly or angry passions by 
speaking evil of them, and giving them opprobrious 
names. We cannot adopt this view. 

Yerse 14. For all the law] Spoken with special refer- 
ence to that portion of the Jewish law which prescribes 
our conduct to our fellow-beings. "The apostle now 
with great address," observes Bloomfield, "turns the 
discourse from doctrinal to practical subjects; subjoin- 
ing a most important moral maxim, called by James 
ii, 8, 'the prince of laws,' "or " the most excellent law." 
Is fulfilled] Comprehended, contained. In one wo^'d] 
One precept or rule. See Rom. xiii, 8, 10. Thou shalt 
love thy neighhour as thyself] The "as" refers to the 
kind, not, perhaps, the degree of love. " We are to love 
others in the same manner as we love ourselves ; though, 
from the principle of self-love, which the Creator hath 
wisely implanted in us, to love them in the same degree 
is impossible, and therefore could not have been en- 
joined." If there be no violation of this law of love 
to man, there can be none of any law so far as our duty 
to our fellows is concerned. 



Chaptee Y. 103 

15 But if ye bite and devour one another, 
take heed that ye be not consumed one of 
another. 

16 This I say then, Walk in the Spirit, and 
ye shall not fulfil the lust of the flesh. 

Yerse 15. But if^ If so far from living in the practice 
of this law of love. Ye tite and devour one aiiotherl A 
figure taken from the habits of savage beasts, denoting 
contentions, backbitings, and other manifestations of 
ill-feeling. Take heed that ye be not consumed one of 
another] Eaten up, destroyed. There are but few 
things more destructive of personal religion and of 
church prosperity than religious disputation. Mistaken 
and over-zealous men, under the belief they were " do- 
ing God service, y have frequently been the producers 
of more harm than all the efforts of the most bitter 
open enemies. We know not that the apostle means 
to charge such a state of things as already existing in 
the Galatian Church ; we rather suppose him to warn 
them of the danger they were in of being thus infected 
by the Judaizers among them. 

Terse 16. Walk in the Spirit] "Rather," says Hol- 
den, ''walk spiritually; thai is, act as men who are led 
by the guidance of the Holy Spirit." And ye shall not 
fulfil the lust of the flesh] "Belter," says Turner, "not 
fully do." "Flesh," here, denotes, as before, not only, 
nor even chiefly, sensual appetites, but all wrong affec- 
tions, whether of heart or mind. The language would 
seem to intimate that even those who " walked spiritu- 
ally " might, unless diligently guarding themselves, be 
sometimes drawn away by evil, though then: habitual 
course was otherwise. 



104 Notes on Galatians. 

17 For the flesh histeth against the Spirit, 
and the Spirit against the flesh : and these 
are contrary the one to the other; so that 
ye cannot do the things that ye would. 

18 But if ye be led of the Spirit, ye are 
not under the law. 

19 Now the works of the flesh are mani- 

Yerse 17. For the flesh lusteth against the Spirit^ etc.] 
The " for " suggests the importance of the direction 
given, as though Paul had said, And need have ye to 
walk spiritually, "for," etc. The struggle between the 
carnal nature and the spiritual principle in man is here 
depicted ; and this, too, as existing even in the regen- 
erate. But where the evil is in no wise yielded to, 
there is no sin ; at least none is charged. The " and " 
might, perhaps, be better rendered, with Mr. Wesley, 
Imt — "but the Spirit against the flesh." These are ccm- 
iraryl Are essentially opposite in their very nature. 
So that ye cannot do the things that ye would] Rather, 
" so that ye do not those things that ye would." Wes- 
ley renders, " May not do," etc. "Cannot," says Turn- 
er, "is not in the Greek text." By the "not doing the 
things they would " or might, we understand the not 
"following" or "fully doing" the evil things they 
would do, were it not for the opposition made to sin by 
the spiritual principle now implanted within them. 

Yerse 18. But if ye be led of the Spirit] Or the spiritu- 
al principle. Ye are not under the law] The Mosaic; 
not in subjection to it, but in a condition of evangelical 
liberty. It is to them dead; compare Rom. vi, 14: 
" Sin shall not have dominion over you ; for ye are not 
under the law, but under grace." 

Yerse 19. The works of the flesh] Those desires and 



Chapter Y. 105 

fest, which are these ; Adultery, fornication, 
uncleanness, lasciviousness, 
20 Idolatry, witchcraft, hatred, variance, 



affections "vrbicb the "flesh," the corrupt nature in 
man, produces, and termed ''the works of the flesh" 
because they are those things which that evil nature is 
prone to, naturally entertains or performs. Are man- 
ifest] Are evident — open — " that is, to every one who 
considers the conduct of unconverted men, and the 
state of the world in general."' Adultery, fornication, 
uncleanness, lasciviousness'] These are various degrees 
of the same class of vice ; all betokening either illicit 
intercourse between the two sexes, or those unclean, 
lascivious desires out of which the more gross crimes 
of fornication and adultery grow. 

Terse 20. Idolatry] The rehgious worship of idols;* 
"justly reckoned among the works of the flesh," says 
Macknight, '' because the worship paid to many of the 
heathen gods consisted in the most impure fleshly grat- 
ifications." '^Rightly numbered among the works of 
the flesh, (or those things to which human nature is es- 
pecially prone,) since it originates in a grovelhng and 
sensual mind, which cannot worship God in spirit, nor 
have any conception of his perfect holiness; but brings 
him down to the senses, and represents him to corpo- 
real eyes by images." — Bloomfield. Witchcraft] Sor- 
cery, or magical arts, which were pretended to be per- 
formed by communication with invisible malignant be- 
ings. "It would seem," says Bloomfield, *■ that the 
apostle has in view not so much the persons who prac- 
tised the arts of sorcery or divination, but rather, 
those who resorted to them." Hatred, ■variance, emula- 



106 Notes on Galatians. 

emulations, wrath, strife, seditions, her- 
esies, 

21 Envyings, murders, drunkenness, revel- 
lings, and such like : of the which I tell you 

tions, wrath] Macknight, instead of "hatred" renders 
enmities^ and instead of "variance'' strifes, and then 
remarks: " Strifes, as distinguished from enmities, may 
signify such lawsuits as proceed from fleshly passions 
rather than from the sober dictates of reason." "It 
should seem that these terms are meant of private en- 
mities, bickerings, emulations, and angry disputes." — 
Bloomfield. These can, of course, have no place in a 
renewed heart; they belong only to the "flesh " or cor- 
rupt nature. Strife^ seditions^ heresies'] Expressive " of 
public and party strife, and its results in uncharitable 
divisions or separations, and heresy or sectarianism in 
general." "Sedition" does not fully express the idea 
of the apostle, inasmuch as it denotes only a state 
crime ; whereas the G-reek word signifies those unchar- 
itable and causeless separations which break not only 
the civil but also the rehgious ties whereby mankind are 
united. "Heresies" are "divisions in religious com- 
munities" — what we sometimes term sectarianism. 
Macknight has it, " the forming of sects in religion for 
the sake of gain, in opposition to conscience." 

Verse 21. Envyings] "The temper which, as the 
poet says, ' inly pines ' at the happiness of others." 
"A passion the most base, and the least curable, of all 
that disgrace and degrade the fallen soul." — Clarke. 
Revellings] Lewd frolics ; especially denoting those 
"usually attendant on an evening of debauchery, con- 
sisting of licentious singing, dancing, and parading the 
streets with drunken riotings." I tell you before] Rath- 



Chapter V. 107 

before, as I have also told you in time past, 
that they which do such things shall not in- 
herit the kingdom of God. 

22 But the fruit of the Spirit is love, joy, 
peace, long-suffering, gentleness, goodness, 
faith, 

er, " concerning which I forewarn you." They wMch 
do such things shall not inherit the kingdom of God'] Shall 
have no place in heaven, unless they repent, beheve in 
Christ, and are washed from their sins. Awful declara- 
tion! 

Yerses 22, 23. But the fruit of the Spirit] The affec- 
tions and conduct produced by the influence of the Holy 
Ghost upon the human heart and mind. "It is not 
possible to give higher praise to any temper of mind or 
course of life than to say it is the fruit of the .Spirit." 
Is love] Love is placed first as being the germ of all 
virtues, and a general virtue comprehending many 
particular ones ; being the love of God and of man for 
God's sake. Joy] The highest state of delight; "joy 
in the Holy Ghost;" (1 Thess. i, 6;) or, .the exultation 
that arises from the pardon of sin, and the prospect of 
that fulness of glory which awaits the faithful believer; 
out of this grows a disposition to rejoice in the happi- 
ness of others, which is the opposite of envy and ma- 
liciousness. Peace] A peaceable temper of mind. It 
denotes here peace with both God and man; and is 
thus the opposite of that turbulent, disquiet state 
spoken of among the works of the flesh, as " variance,"" 
"wrath," etc. Long-suffering] A spirit of forbearance 
under injuries. Gentleness] Mildness, sweetness of 
speech and manners. Goodness] "The Greek word," 
says Wesley, " means all that is benign, soft, winning, 



108 Notes on Galatians. 

23 Meekness, temperance : against such 
there is no law. 

24 And they that are Christ's have cruci- 
fied the flesh with the affections and lusts. 

tender, either in temper or behaviour." "Kind-heart- 
edness, which dehghts in doing good." — Bloomfield, 
Faitli] " Rather," says Holden, ^^ fidelity, or upright- 
ness in deahng." Titus ii, 10. Coneybeare translates, . 
"trustfulness." Bloomfield thinks "that modification 
of fidelity which consists in sincerity." Meekness] 
Calmness under provocation. Coneybeare here ren- 
ders, gentleness, and for gentleness, in previous verse, 
he has kindness. Temperance'] Coneybeare renders, 
self-deniaL The original " denotes not only temper- 
ance (abstemiousness) in the gratification of the appe- 
tites, (as opposed to sensuality,) but in the indulgence 
of the passions; in short, a general moderation about 
earthly things." — Bloomfield. Against siich there is no 
law] Against such dispositions as those above men- 
tioned no law, human or divine, is directed ; for laws 
are promulged against vices, not against virtues. 

Yerse 24. They that are Chrisfs] Those who are 
Christ's followers, truly believers in him. Save cruci- 
fied the flesh, etc.] Nailed it, as it were, to a cross, 
whence it has no power to break loose. " This is a 
beautiful and affecting allusion to our Lord's sufferings 
on the cross. The restraining of our fleshly lusts may 
be very painful to us, as the word crucify implieth. But 
the 'same word, by putting us in mind of Christ suffer- 
ing much greater pains for us, touches all the generous 
feelings of the heart, and excites us, from gratitude to 
him, to disregard the pain which so necessary a duty 
may occasion us." — Macknight. 



Chapter Y. 109 

25 If ^e live in the Spirit, let us also walk 
in the Spirit. 

26 Let us not be desirous of vain-giory, 
provoking one another, envying one another. 

Terse 25. If we live in the Spirit, etc.] The connec- 
tion here is not very obvious. It Tvoiild. however, seem 
to be with the preceding verse, and to contain an ex- 
hortation based on the statement that they onlv are 
Christ's who crucify the flesh. Enforcing that thought, 
he says.: " If, then, we are Uving by the Spirit, let us 
show it by acting conformably to it.'' Thus the earnest 
striving to bring forth the fruits of holiness is made a 
test of Christian character. '* Faith without [corre- 
sponding] works is dead." 

Verse 26. Let us not he desirous of vain-glory] Coney- 
beare renders, "i^ot tliirst for empty honour." Mac- 
kuight and Clarke render, " Not vain-glorious." " They 
who do not carefully and closely follow the Spirit," says 
Mr. Wesley, "easily slide into this ; the natural effects 
of which are, provoking to envy them that are beneath 
us, and envying them that are above us." 



110 Notes on Galatians. 



CHAPTER VI. 

The apostle directs Tiow to deal with erring brethren ; 
cautions against censoriousness / encourages to liberal- 
iity ; professes his own attachmeni to Christy and in- 
'oohes a Messing on all those of similar character. 

BRETHREiSr, if a man be overtaken in a 
fault, ye which are spiritual, restore such 
a one in the spirit of meekness ; considering 
thyself, lest thou also be tempted. 

, \ 5 

Yerse 1. Brethren^ if a man he overtaken in a faulty 
The force of the original is partly lost in our translation ; 
a more literal rendering would be : " Brethren, even if 
one be overtaken," etc. ; thus showing that the apostle 
contemplated the probability that there would still be 
violations of the foregoing rules, and provided for their 
proper treatment. The expression "overtaken" de- 
notes that the violation is not of set purpose, not de- 
signed; but that the individual is surprised into the 
wrong — taken unawares. Ye which are spiritual'] That 
is, more watchful and considerate Christians, who have 
attained greater firmness and experience in the divine 
life. Restore sucW] Literally, repair; "the word is 
used of the mending and repairing what had been 
broken. See 1 Cor. i, 10, where it means 'to unite per- 
fectly together,' and occurs in connection with divis- 
ions, disunions." — Turner. In the spirit of meekness'] 
With mildness of temper, and, of course, gentleness of 
manner. Not arrogantly. Considering thyself etc.] 
Taking heed to thine own ways lest thou too should 



Chapter VI. Ill 

2 Bear ye one another's burdens, and so 
fulfil the law of Christ. 

3 For if a man think himself to be some- 
thing, when he is nothing, he deceiveth him- 
self 

4 But let every man prove his own work, 
and then shall he have rejoicing in himself 
alone, and not in another. 

fall by temptation, even as did he. A sense of common 
danger should ever lead to mutual commiseration. For 
further encouragement to thus doing see Matt, xyiii, 
12, 13; James v, 19, 20. 

Verse 2. Bear ye one anotliei^^s 'burdens] Meaning, 
sympathize with and assist each other, so as to hghten 
each other's infirmities, termed " burdens," as being a 
weight. So fvJjfil the law of Christ] Which enjoins love 
and aid to each other. , 

Yerse 3. For if a mom. think himself to he something^ 
etc.] Deems himself so superior to his "burdened" 
and " faulty " brother, as to lead to severity of judg- 
ment or unkindness of manner. He is nothing] Mean- 
ing, we suppose, not really the good or excellent man 
he supposes himself to be ; his Christian state not being 
equal to what he deems it or claims for it. 

Yerse 4. Let every man 'prove his own ivork] To 
" prove," in this sense, is to try or test; and " Ms own 
work," denotes his own conduct and life. The con- 
nection seems to be, instead of over-valuing himself 
and censuring the failings of others, let each bring his 
own acts to the test of God's laws. And then] That 
is, if such examination be satisfactory. Shall he have 
rejoicing in hiinself] Cause of rejoicing over his own 



112 Notes oit Galatians. 

5 For every man shall bear his own bur- 
den. 

6 Let him that is taught in the word com- 
municate unto him that teacheth in all good 
things. 

state : not of self-conceit and approbation, for still his 
" good is all divine ;" he has nothing but what he has 
received. The apostle seems to us, however, to convey 
an intimation that in thus " proving " his own work a 
man would generally discover abundant reason why he 
should sympathize and bear with his erring brother. 
That this thought was in the apostle's mind is, we think, 
sustained by the sentiment of the verse following. And 
not in another~\ Not glorying over the stumblings of 
another. 

Yerse 5. For every man shall 'bear Ms own 'burden'] Is 
not the meaning, Every one will find frailties enough 
of. his own to wrestle with to prevent his treating his 
brother superciliously ? Some, however, understand it 
as an admonition against self-conceit, seeing that every 
one shall account for his own acts to God. In this 
sense the passage is of the same signification as Ezek. 
xviii, 19, 20. 

Yerse 6. Let 'him that is taught in the word'] Instruct- . 
ed in the truths of the Gospel: having special refer- 
ence to instruction by oral teaching, the preaching of 
the word. Communicate] Impart, give part of his in- 
come. In all good things] In all things necessary to the 
attainment of the purpose in view; namely, the dis- 
semination of religion. From this we infer, 1st. The 
obhgations resting on all "taught in the word" to con- 
tribute of theu- substance to the support of the " teach- 



Chapter YJ. 113 

7 Be not deceived; God is not mocked: 
for whatsoever a man sowetli, that shall he 
also reap. 

8 For he that so^veth to his flesh shall of 
the flesh- reap corruption ; but he that sow- 
eth to the Spirit shall of the Spirit reap life 
everlasting:. 



er," and, 2d- The extent of this "communicating" 
— so far as is necessary to the enabhng of the teacher to 
devote himself dihgently to his ^'ork. _ Parsimony and 
extravagance are thus equally guarded against. 

Yerses 7, 8. Be not deceived] A formula generally in- 
troductory to some weighty admonition on a subject 
which the persons addressed would be hkely to over- 
look. It is closely connected with the preceding verse. 
God is not mocked'] Is not to be mocked or offended 
with impunity; or, cannot be "mocked" or deceived 
with false pretenses. For whatsoever a man soioeth^ 
that shall he also reap^ etc.] A metaphor taken from a 
man sowing seed in a field, which at harvest returns to 
hira in kind as had been sown ; and importing in the 
general, that as is the cliaracter and conduct of men 
now, if they thus continue such shaU be their future con- 
dition. We think, however, that the apostle employs 
this general axiom especially to denote that if a man 
devotes his worldly income to the gratification of his 
own inclinations, contributing little or nothing to the 
support of religion, ruin and miserj^ will be the. natural 
consequence. But if, on the contrary, he is moderate 
in personal indulgence, and devotes his wealth and ef- 
forts to holy and spiritual objects, he shall receive as his 
appropriate reward everlasting life. This view agrees 
8 



114 Notes on Galatians. 

9 And let us not be T\^eary in well doing : 
for in due season ^ye shall reap, if we faint 
not. 

10 As we have therefore opportunity, let 
us do good unto all 9.ne?i, especially unto 
them who are of the household of faith. 



well with the context, and most probably with the 
state of the Galatians. It is also in harmony with such 
passages as 1 Cor. ix, 11, and 2 Cor. ix, 6, 7. 

Yerses 9, 10. Let us not de loeary] Not become so 
weary as to tire or desist ; let us continue. In weU 
doing] That is, in the proper use of our worldly means 
and influence; the right use of money and position. In 
due season] Following the figure, at harvest time ; really, 
when this life is ended. If we faint not] Do not cease 
our efforts. The expression refers to that tiring of char- 
ity which the frequent calls on their benevolence, and 
the ungrateful returns they might meet with, would be 
likely to produce. As we have fherefore opi^ortunity] 
Eather, having opportunity; being providentially and 
graciously placed in a condition to be useful. Let us 
do good, etc.] The word rendered "do good" properly 
implies activity — hence, diligence in doing good. House- 
hold of faith] The entire company of believers. While 
benevolence is to be rendered to all, it is to be especially 
so to Christ's flock, because they belong to him. This 
should be the ruling motive ; love to Christ, and to these 
for Clirist's sake. The original denotes '' one who be- 
longs to a family;" who is connected with it either by 
consanguinity or affinity. The reader cannot but re- 
mark the high superiority of the Gospel, in liberality 
of spirit, over the law. 



Chapter YI. 115 

11 Ye see how large a letter I have written 
unto YOU with mine own hand. 

12 As many as desire to make a fair show 
in the flesh, they constrain you to be circum- 
cised ; only lest they, should suffer persecu- 
tion for the cross of Christ. 

Terse 11. How large a letter I have loritten unto you 
luith mine ovjn hand] These words have not a little per- 
plexed expositors, some of whom take the sense to be, 
See with what great kind of letters ; (that is, how mis- 
shapen, etc.) This, however, seems cold and unnatu- 
ral. The difficulty may be removed by taking the word 
rendered "how large '" to denote *' how long " a letter; 
that is, how long to be written with liis own hand, for 
St. Paul generally employed an amanuensis. See Rom. 
xvi, 22; 1 Cor. xvi, 20; 2 Thess. iii. 17. The apostle 
may thus be supposed to intimate his aflection for them, 
and anxiety for their welfare and salvation. — Bloomfitld. 

Terse 12. To ma]i€ a fair show'] Literally, to be well- 
faced, to make a good personal appearance ; hence, to 
stand well in public estimation. Constrain you to be cir- 
cumcised] From this and other intimations contained 
in this epistle, it would seem that Judaism was in 
much vogue among the Galatians. and its profession 
honorable. ''Constrain"" must be understood of the 
moral compulsion of earnest persuasion which will 
take no denial. Lest they should suffer persecution] A 
broad intimation that their zeal for Jewish rites was 
not an honest, sincere conviction of their, essentiality, 
but put on to save tliemselves from the reproach and 
suffering which might and perhaps would arise from 
sincere Jews if they professed faith in Christ only. 
For the cross of Christ] Through or by the cross. In 



116 Notes ok Galatians. 

13 For neither they themselves who are 
circumcised keep the law ; but desire to have 
you circumcised, that they may glory in 
your flesh. 

14 But God forbid that I should glory, 



other words, that their profession of present and future 
salvation through the merits of a crucified Redeemer — 
one deemed by the Jews to be an impostor, and there- 
fore worthy of the death he suffered — would be the oc- 
casion of scandal and bitter trial; for the doctrine of 
atonement for the sins of men thereby made, effectually 
excluded all Jewish ceremonies, and thus the " cross of 
Christ " is spoken of as being the cause of that suffering 
to which profession of faith in the Crucified Y\^ould give 
occasion. 

Yerse 13. For neither they themselves] The Judaizers, 
not tlie Gentile converts who ^lad been induced to re- 
ceive circumcision. Keep the laiu] Observe or teach all 
its requirements. It is generally allowed that the Jews 
were lax in the observance of many of the more impor- 
tant precepts taught by their own system, and strict 
only in the obeying those outward ceremonials which 
distinguished them from other people, and imposed 
but few constraints upon their indulgences. Desire 
to have you circumcised, that they may glory in your 
flesh] Boast of their influence in your conversion, 
not to God, but to circumcision. The glorying "in 
your flesh "'means "your circumcised flesh" or your 
circumcision. 

Yerse 14. God foroid that I should glory^ etc.] The 
pronoun "/" is here emphatic — a strong contrast being 
drawn between that in which he and the false teachers 



Chapter VI. IIT 

save in the cross of onr Lord Je'sus Christ, 
by whom the world is crucified unto me, 
and I unto the world. 

15" For in Christ Je^sus neither circumcis- 
ion availeth any thing, nor uncircumcision, 
but a new creature. 



gloried ; as thoiigii he had said, " They may glory in an 
antiquated and abohshed rite, but truly such is not my 
boasting; I glory not in circumcision but in the doctrine 
of justification, not by my own merits, but by the 
atonement of a crucified Redeemer;" whereby is laid a 
solid ground of acceptance and peace with God. To 
understand the force of such expressions as glorying 
"in the cross of our Lord Jesus Christ," we must re- 
member that the cross was, under Eomish law, the in- 
strument of death for the vilest malefactors only, and 
as such was associated with all that was most odious 
and horrible in the minds of that generation. — Coney- 
heare. By u-Jiom] Eather, by which. The vjm^ld, etc.] 
Meaning, the things of the world; especially those 
things deemed most desirable. Is crucified unto me] Is 
regarded as dead — is nothing — ^being possessed of no 
charm; that is, in comparison with his dehght in 
preaching the Gospel of Christ. 

Yerse 15. For in Christ Jesus'] The apostle thus as- 
signs a reason why he did not boast of circumcision ; 
for in union with Christ circumcision is nothing. Nei- 
ther circumcision availeth^ etc.] Being of no avail be- 
cause done away, hence furnishing no ground of justifi- 
cation. But a new creature'] A new creation ; implying 
a thorough change of condition and character. This is 
effected by the ageucy of the Spirit in the regeneration 



118 Notes on Galatians. 

16 And as many as walk according to this 
rule, peace he on them, and mercy, and upon 
the Is'ra-el of God. 



of them that believe. See such passages as Eph. ii, 10 : 
"We are his workmanship, created anew in Christ 
Jesus." Eph. iv, 23, 24: "Put on the new man, 
which after God is created in righteousness and true 
holiness." Where this inward, vital, practical change 
is wanting, no outward professions or particular 
names will ever stand us in stead, or be sufficient to 
recommend us to him. 

Yerse 16. As* many as lualk according to this rule] 
All whose lives are in accordance with the statement 
just advanced, that not ceremonial observances, but 
"a new creation" could alone "avail" to salvation. 
" Circumcision Is nothing, and uncircumcision is noth- 
ing, but the keeping of the commandments of God." 
1 Cor. vii, 19. See also Gal. v, 6. Peace he on them, 
etc.] These words may be understood either as in- 
voking or pronouncing a blessing; either as ^^may 
peace be on them," or "peace shall Je." "Were Chris- 
tians duly concerned to experience this in themselves, 
and to promote it in others, if it did not make them lay 
aside their distinguishing names, it would at least take 
them off from laying so great a stress on them as they 
too often do." — Henry. And upon the Israel of God] 
The word "and" is by some read even — "even upon," 
etc. The expression " Israel of God " is understood 
by most commentators to mean, the true spiritual Is- 
rael, whether descendants of Abraham or not. Some, 
however, think that Paul " may have intended a special 



Chapter YI. 119 

17 From henceforth let no man trouble 
me : for I bear m my body the marks of the 
Lord Je'siis. 



reference to his converted countrymen, to whom his 
mind habituall}' turned, and toward whom his heart 
ever warmed." The epistle, probably, was meant to 
terminate here, the 17th and 18th verses being added 
afterward. — Bloomfield. 

Terse 17. Henceforth let no man trouhle me\ Give or 
cause me trouble, namely, by calling in question either 
my doctrine or faithfulness. We regard this passage as 
very suggestive of Paul's state of mind. The epistle 
having been already closed, he, under the influence of 
strong emotion, reopens the letter and indites. Hence- 
forth let not my own sincerity or authority, or the truth 
of my doctrine be questioned. For I tear in my 
body the murks of the Lord Jesus] The word rendered 
" marks " signifies, hterally, the scars of the wounds 
made upon the body of a slave by the branding iron, 
by which he was marked as belonging to his master. 
So John (Eev. xiii, 16, and xxii. 4) speaks of '• marks " 
or " names" on the foreheads of certain persons, desig- 
nating whom they served. Paul's marks or scars were 
those which he had received at the hands of \sicked 
men for his faithfulness in preaching Christ; hence 
weU designated, *'the marks of the Lord Jesus." 
Christians everywhere, and at all times, should be a 
marked people: that is. noted for their uprightness 
among men and for their devotion to God; then would 
th^ indeed be "as living epistles, known and read of 
all men." '• Observe,"' says Coney beare, ''the .emphat- 
ic /, (whatsoever others may do,) /at least bear in my 



120 Notes on Galatians. 

18 Brethren, the grace of our Lord Je'sus 
Christ he with your spirit. Amen. 



body the true marks which show that I beloDg to 
Christ ; the scars, not of circumcision, but of wounds 
suffered for his sake." 

Yerse 18. Brethren, etc.] The attentive reader must 
have taken notice of the severity with which the apos- 
tle had rebuked the Galatians. Having thus sharply 
admonished them of their error, and shown them how 
they ought to walk, he, in the tenderness of his heart 
calls them "brethren," and closes his epistle with his 
usual benediction. Be with your spirW] Your mind and 
heart — with you. 



NOTES 



EPHESIANS 



INTRODUCTION. 



BRIEF XOTIGE OF EPHESITS. 

Ephesus was a celebrated city in Asia Minor, built in 
the valley of the Eiver Cayster, not far from the sea, be- 
tween Smyrna and Miletus. The city itself stood on a 
range of hills. In the time of St. Paul it was the most 
distinguished place in Asia Minor, and chief city of the 
province of Asia. 

Ephesus is now a mass of ruins. Its candlestick has 
indeed been removed, and itself left desolate. At a little 
more than two days' journey from Smyrna, in a south- 
east direction, and in the vicinity of several burial- 
grounds, fitting emblems of its own condition, may be 
found all that remains of this once proud metropolis. 
Among the ruins are those of a theater, supposed to be 
the one in which Paul was preaching when set upon 
with the cry, " Great is Diana of the Ephesians." These 
ruins are said to "present a wreck of great grandeur." 
The environs present many features of much beauty, and 
the rank vegetation shows a fertile soil. Its splendid 
temples were consecrated at first to idolatrous worship ; 
then the Christian system reared here temples almost 
rivalling in splendour the pagan wonders, so that here 



124 IXTRODUCTION. 

" Diana the Great" bowed herself before the simple but 
powerful symbol of the cross ; and, after the lapse of 
some centuries, a corrupted Christianity was obliged to 
give way to Mohammedism, and where the cross had 
shone the crescent glittered. A few more score of 
years and Ephesus has neither temple, cross, crescent, 
nor city, but is a desolation. 

OEIGIX OF THE CHUECH AT EPHESUS. 

Paul, at his first visit to this city, as related Acts xviii, 
19, tarried but a very brief period, and at his departure 
left there Aquila and Priscilla, two converted Jews from 
Kome. Subsequently "a certain Jew named ApoUos, 
born at Alexandria, an eloquent man and rdighty in the 
Scriptures, came to Ephesus ;" and he, " being instructed 
in the way of the Lord, began to speak boldly in the 
[Jewish] synagogue, and mightily convinced tbe Jews 
that Jesus was Christ." Acts xviii, 24, etc. When Paul 
returned to Ephesus some months afterward, he found 
a small company of believers (the men were about 
twelve, Acts xix, 7) already gathered, through the la- 
bours of Aquila, Priscilla, and Apollos. These, how- 
ever, were but partially instructed in the true faith ; but 
under Paul's ministry they became better taught, and 
*'the Holy Ghost came upon them." Shortly disputes 
arose in the synagogue on certain questions, and Paul 
separated " the disciples " from the rest, and commenced 
giving public instruction "in the school of one Tyran- 
nus," himself probably a convert to the faith ; and here 
he continued " to teach by the space of two years, so that 
all they which dwelt in Asia heard the word of the Lord 
Jesus." 



INTEODUCTIOI^. 125 

THE AUTHOR OF THE EPISTLE.^ 

The epistle expressly claims to be tlie production of 
the Apostle Paul, (i, 1 ; iii, 1,) and this claim the writer, 
in the latter of these passages, follows np bv speakmg 
of himself in language such as that apostle is accustomed 
to use in describing his own position as an ambassador 
of Christ, (iii, 8, 8, 9.) The correctness of this claim 
seems to have been universally admitted by the early 
Christians, and it is expressly sanctioned by several of 
the fathers of the second and third centuries. 

TO WHOM THE EPISTLE WAS ADDEESSED. 

But while there has been little dispute as to the author- 
ship of the epistle, there has been a wide difference of 
opinion as to whom the letter was addressed. Some 
urge that it was sent, not to Ephesus, but to Laodicea ; 
and that we havean this epistle the letter to that Church, 
which is commonly supposed to have been lost. The 
principal reasons for thinking this epistle was not ad- 
dressed to the Ephesian Church are, first, that notwith- 
standing Paul's long residence (upward of two years, 
Acts xviii, 8, 10, and xx, 3) in that city, there is no mention 
of any particular individual, nor a single personal greet- 
ing. Second, Because he expresses (i, 15) his gladness at 
hearing of their " faith in the Lord Jesus, and love unto 
all the saints," a thing he would not have done if ad- 
dressing a Church he had himself founded, and among 
whom he had so long laboured. Third, Because he 
speaks (iii, 2) as though they had no knowledge of his 
apostleship otherwise than by hearsay ; or of his under- 
standing of the principles of the Gospel only as they 
discovered them in this letter. 



126 INTEODUCTION. 

To these objections it is replied, that the apostle had 
probably enjoyed various modes of communication with 
the .Ephesian Clmrch during the time he had been ab- 
sent from them, and therefore deemed such greetings 
unnecessary ; and, secondly, that as he sent this epistle 
by a well-known and beloved minister, the messenger 
was charged with any private communications the apos- 
tle wished conveyed to individuals or families. The 
answer to the second objection is, that the expression 
"I heard of your faith," etc., need not be understood as 
intimating that this knowledge was now first obtained by 
him, but ratherthat as many months had elapsed since he 
left them, he was rejoiced to hear of their continued stead- 
fastness in the faith he had taught them. The answer to 
the third objection is, that the words " If ye have heard," 
is to be taken in the sense of concession — ''''forasmuch as 
ye have heard^'' etc., a not infrequent form in the holy 
writings. 

Another opinion as to those for whom the epistle was 
designed has been entertained somewhat extensively of 
late years ; namely, that it was a " circular letter," in- 
tended to be read in rotation to several Churches, a copy 
being left with each. 

The most critical minds among the commentators of 
the present day, however, are fast reverting to the an- 
cient opinion — that which seems to have prevailed almost 
unquestioned for the first two centuries or more of the 
Christian era — namely, that the epistle is, what our trans- 
lation terms it, an Epistle of Paul the Apostle to the 
Ephesian Church. It is generally allowed to have been 
written during the earlier part of Paul's imprisonment 
at Eome. 



PAUL'S EPISTLE 

TO THE 

EPHE SIANS. 



CHAPTER I. 

Paul^ after giving fke apostolic benediction, expresses Tiis 
joy that those to whom he writes had been adopted into 
the family of believers, and had as such received the 
earnest of the inherita?ice of God^s children / assures 
them, also, of their interest in his prayers that they 
might attain to the clearest perceptions of God and of 
his grace, 

PAUL, an apostle of Je'sus Christ by the 
will of God, to the saints which are at 

Yerse 1. Paul, an apostle\ Dr. Hodge says: "The 
word apostle is used in three senses in the i^ew Testa- 
ment: 1. In its primary sense of messenger; see John 
xiii, 16, and Phil, ii, 25 ; 2. In the sense of missiona- 
ries ; men sent by the Churches to preach the Gospel ; 
in this sense Paul and Barnabas are called ' apostles ' 
in Acts iv, 14; and probably Andronicus and Junia, 
Eom. xvi, T ; 3. In the sense of plenipotentiaries of 
Christ; men whom he personally selected and sent 
forth invested with fuU authority to teach and rule in 



128 Notes ok Ephesians. 

Eph'e-sus, and to the faithful in Christ 
Je'sus : 
2 Grace he to you, and peace, from God 

his name. In this latter sense it is always used when 
'the apostles,' Hhe twelve,' or 'the apostles of the 
Lord ' are spoken of as a well-known, definite class." 
See further on note to Gal. i, 1. By the will of God'] 
Thus declaring that both the ofiQce of apostle and his 
own call to that position were of divine authority. The 
saints which are at Ephesus] The word " saints " means 
holy persons. Under the Jewish dispensation the Isra- 
elites were so called because of their separation from 
other people, and their connection with God; in the 
Christian dispensation believers are so termed because 
of their holy profession, and especially of the inward 
renewing of the heart of all true believers by the Holy 
Spirit. Some, however, take the word simply in the 
sense of "Christians;" that is, those who are nominally 
so, whether truly so or not. On the words, "which are 
at Ephesus," see the Introduction. And to the faithful in 
Christ Jesu^l We are not sure that the "faithful," here, 
are to be distinguished from the " saints " at Ephesus, 
as importing other behevers also ; for it may be, that 
the conjunction " and " shoujld be rendered even; " even 
to the faithful;" in which construction these words 
would be explanatory of the former clause. It is, how- 
ever, the opinion of many learned and pious commenta- 
tors, that the "and " should be retained as an intimation 
that the letter is equally designed for the comfort and 
instruction of the " faithful in Christ Jesus " everywhere. 
Yerse 2. Grace he to you, and peace] " Grace " is un- 
merited favour, and " peace " imphes well-being in 



Chapter I. 129 

our Father and from the Lord Je'sus 
Christ. 
3 Blessed he the God and Father of our 



general. The apostle thus invokes for those whom he 
addresses all needed desirable good. From God our 
Father and from the Lord Jesus Christ] Some commen- 
tators connect the latter clause with the former, and 
read : " From God, the father of ns and of the Lord 
Jesus Christ." But the genitives are all governed by 
the preposition, and God and Christ are each represented 
as the source of grace and peace. — Turner. God is our 
^'father" as the author of our being — the ''father of 
spirits," (Heb- xii, 9;) and especially is he the father 
of the believer, (2 Cor. vl, 18,) who through faith has 
received adoption into the heavenly family. It is in 
this sense that the designation is generally emploj'ed in. 
the New Testament. The title ''lord," when applied 
to our adorable Redeemer, generally denotes his Divine 
character, being the appellation by which Jehovah is 
usually designated ; though sometimes, in the Gospels, 
the word is used merely in the sense of master or sir. 
It is in the higher signification of the term that Paul 
says, (1 Cor. xii, 3,) '' No man can say that Jesus is the 
Lord but by the Holy Ghost." ''Blessed are they who 
can make this acknowledgment with sincerity; for 
flesh and blood cannot reveal the truth therein con- 
fessed, but God only." 

Yerse 3. This and the following verses to the 14th 
inclusive constitute one sentence, remarkable for its 
concise yet clear exhibition of God's eternal love; 
and of his purpose to gather together in Christ, as one 
family, aU who should receive him as their Saviour- ancj 
9 



i:^0 Notes on Ephesians. 

Lord Je'sus Christ, who hath blessed us with 
all spiritual blessings in heavenly places in 
Christ : 



of the means of holiness and happiness which he has 
provided for them. Blessed he the God and Father of 
our Lord Jesus Chrisf] This clause is an outburst of 
rapturous praise; the words "blessed be," etc., being, 
not an invocation for "blessing," but an ascription of • 
"blessing," thanksgiving and praise to God. By styl- 
ing him "the God and Father of our Lord Jesus Christ,'* 
there would seem to be an intimation that this thanks* 
giving is rendered to the Divine Being, as God in 
a certain relation; in the language of Dr. Hodges, 
"not as absolutely God, but as our covenant and 
redeeming God;" who, says Mr. Wesley, "is tho 
God of our Lord Jesus Christ as man and media- 
tor; his Father, primarily with respect to his di- 
vine nature, as his only-begotten Son, and second- 
arily with respect to the human nature, as that is 
personally united to the divine." The reader will not 
fail to remember, that our Lord himself occasionally 
used similar language; for instance, (John xx, 17:) "I 
ascend unto my Father and your Father, my God and 
your God." Who hath blessed m with all spiritual bless- 
ings'] The " us " has reference to all believers in Christ, 
who are " blessed " of God by his imparting to them 
the riches of his grace. These "blessings " are termed 
"spiritual," not only because suited to the soul or spirit 
of man, but also as being bestowed by the Holy Spirit; 
and, as Doddridge observes, "must manifestly take in 
every spiritual blessing, and principally must refer, not 
to miraculous gifts, but to those sanctifying and saving 



Chapter I. 131 

4 According as he hath chosen ns in him 
before the foundation of the world, that vre 



graces of the Spirit, which are common to all behevers, 
and communicated to them in all their several branches.'' 
The expression '* all " denotes both the abundance and 
excellence of these blessings. Ja heavenly places in 
Christ] " There is nothiug in the original answering to 
the word 'places," which has been introduced by our 
translators to complete the sentence. Some, however, 
prefer to insert the word ' things ' (which is the mar- 
ginal note) rather than 'places;' thus giving it the 
sense of * things ' relating to heaven, and tending to 
fit us for it." — Doddridge. The meaning is very similar 
whether we read places or things, as both relate to 
heaven. The words ''in Christ" denote that these 
"blessings" are ours "in Christ " only; that is. as we 
are united to him. Some render "through Christ." 

Yerse 4. According as he hath chosen us in hini] The 
connection is intimate with verse 3. '* Blessed be God 
— who hath blessed us with all spiritual blessings in 
heavenly things, according," or inasmuch, "as he has 
chosen us in him." The pronoun " us " is not to be re- 
stricted to the apostle and his Jewish fellow-believers, 
either in the apostolate or otherwise, but includes all 
believers in Christ ; for the chief subject-matter of this 
portion of the epistle is the union of the Jewish and 
Gentile Christians as one body in Christ. This is, we 
think, the elecrioru the "choosing,'' spoken of in the 
text. As constituting a part of God's Church on earth, 
the Gentile believers, equally with the Jewish, were 
" chosen " to the possession of " all spiritual blessings." 
The declaration that this " choice " was " in him " — 



132 Notes" on Ephesiaks. 

should be holy and without blame before him 
in love : 
5 Having predestinated us unto the adop- 

Christ — shows that the persons thus chosen must be 
believers, for unbehevers are not "in Christ." Before 
the foundation of the world'] Before the commencement 
of time. TJiat we should he holy and loithout blame before 
Mm] Here is the intention of the choice — that its sub- 
jects should be holy persons; as Paul expresses the 
idea, (Rom. viii, 29,) should " be conformed to the image 
of his Son." In love] That all their passions and ac- 
tions should be actuated by, and be in accordance with, 
the principle of love to God and man. The "holiness 
and blamelessness," then, to v^iiich believers are chosen, 
is not, at least in this life, to be understood of an estate 
of absolute holiness, but of one so far partaking of the 
diaracter of holiness as that all their conduct should be 
m agreement with the great law of love. While, there- 
fore, this is no state of absolute perfection, ■ neither 
is it to be deemed one of mere external consecration, 
nor mere ceremonial freedom from blemish, but one of 
high moral excellence; to be fully perfected, perhaps, 
when they shall have become inheritors of the kingdom 
of heaven. 

Yerse 5. Having predestinated its unto the adoption of 
children^ etc.] To " predestinate " is to select, choose, 
or destine beforehand; that is,' before the event deter- 
mined occurs, or the person has being. These, as be- 
lievers, then, were chosen to the character and position 
spoken of before their birtli. That to which they w^ere 
thus " predestinated " was, "the adoption of children." 
Under the Levitical dispensation the Israelites alone 



Chapter I. 133 

tion of children by Je'sus Christ to himself, 
according to the good pleasure of his will, 
6 To the praise of the glory of his grace, 

ostensibly bore this relation, being the only people who 
were in covenant with the Almighty as his; here the 
apostle declares that God had always entertained the 
design of extending this privilege to all believers in 
Christ, and that now under the Christian dispensation, 
he recognizes all such as equally members of his family. 
Among the benefits of this adoption are, conscious pos- 
session of the divine favour; participation of the divine 
nature ; alid heirship to the bliss of heaven. Bij Jesus 
Christ] Through whom all good comes to man. "As 
many as received him. [Christ] to them gave he power 
to become the sons of God." John i, 12. '- Ye [Gala- 
tian believers] are all tlie children of God by faith of 
Jesus Christ" Gal. iii, 26. To himself] Adopted us "to 
himself;" as his ovm children. Thus God will be repre- 
sented as the father of his redeemed ones, of whom 
''Christ is the first-born among many brethren." Rom. 
viii, 29. — Turner. According to the good jpleasure of his 
will] In accordance with that benignity which so strik- 
ingly dwells in God; "who will have all men to be 
saved." 1 Tim. ii, -i. Thus this predestination has its 
origin in the divine love. 

Yerse 6. To the praise of the glory of his grace'] " To 
the praise," etc., means to the honour, the exaltation 
of "The glory of his grace" may denote the excel- 
lency of that ''grace;" or rather, such a perception of 
its excellency and value as should fill the beholder with 
wonder and admiration. •• The design of redemption, 
therefore, is to exhibit the grace of God in such a con- 



134 Notes on Ephesians. 

wherein he hath made us accepted in the be- 
loved : 



spicnous manner as to fill all hearts with wonder, and 
all lips with praise." — Hodge. Bloomfield, Clarke, and 
others take, however, the expression "glory of his 
grace " in the sense of "his glorious grace." Wheo^ein\ 
Eather, " by which grace." — Holden. He hath made us 
accepted in the beloved] The words '• he hath made us 
accepted " suggest a former lack of acceptability, and 
the present impartation of suitableness. "In the be- 
loved " means, in Christ. Clarke says: "With which 
he has graciously favoured us through the Beloved, is at 
once more literal and more intelligible;" with whom 
Macknight, Coneybeare, and others, substantially agree. 
The connection and import of verses 4-6 are so well 
traced by Holden, that we place before the reader his 
note in full. "That election to which the apostle in 
this passage (verse 4) refers, is explained in the next 
verse to be an election or predestinaticm ' unto the 
adoption of children;' which adoption is God's consti- 
tuting believers to be his family and people, and treat- 
ing them as sons. This adoption formerly belouged 
only to the Jews, (Eom. ix, 4,) but now this privilege is 
extended through Christ to all believers. Yerse 5, then, 
is explanatory of verse 4, and both connect with verse 
3, thus : God hath blessed us believers with all spirit- 
ual blessings, (verse 8,) since he hath elected us through 
Christ to the end that we should be holy, (verse 4 ;) 
and this election consists in having predestinated us to 
the privilege of being his sons, (verse 5,) in order to 
display the glory of his grace and favour through his 
beloved Son, (verse 6.) Hence the election and predes- 



C^nAiTER I. 135 

7 In ^hoin we have redemption throngh 
his blood, the forgiveness of sins, according 
to the riches of his o:race ; 



tination spolven of in these verses, relate to God's eter- 
nal purpose of bestowing the privilege of adoption to 
be his sons upon all sincere and obedient believers in 
Christ ; which is adduced as a proof of his having im- 
parted all spiritual blessings to them." 

Yerse 7. In whoin] Christ, ^' the beloved." We have 
redemption through his blood] To ^'redeem" is to buy 
back; as, for instance, to redeem a forfeited possession, 
is to purchase it back again for its former owner. So 
to redeem from punishment, from slavery, etc., is to buy 
off from these ills. This redemption being " through 
his blood;" in other words, through, or in virtue of^ the 
death of Christ, imports that the price of our redemp- 
tion was the laying down of his life for us. Herein the 
great doctrine of a vicarious atonement is distinctly 
stated. The forgiveness of sins'] Which is, to the par- . 
doned sinner, the evidence of his redemption. Forgive- 
ness of sin is not, however, the whole of redemption, 
though the only beneht to which the apostle here calls 
attention. Acoording to the riches of his grace] '* Riches 
of his grace " denotes the abundance and value of his 
favour. The sentiment inculcated is, that the forgive- 
ness of sins is as fulL as complete, as God's grace is un- 
limited and excellent Redemption being a purcJiOLsed 
blessing, makes not against the gratuitous character of 
the grace whence it springs; for the Almighty was 
under no obhgation to provide such ransom or to bestow 
those gracious influences which led to its acceptance on 
the part of man, and without which influences it would 



136 Notes on Ephesians. 

8 Wherein he hath abounded toward us in 
all wisdom and prudence ; 

9 Having made known unto us the mystery- 



have been provided in vain. Salvation, therefore, is 
still of grace. The pronoun " his," in this latter clause 
of the verse, refers not to Christ, but to the Father. 

Yerse 8. Wli&rein Jie hath abounded toward us] The 
"wherein" has reference to those "riches of his' 
grace;" those manifestations of the divine good-will 
spoken of in the precediag verse. The expression 
"abounded toward us," is descriptive of the great lib- 
erality with which he has provided those "riches of 
grace," and the bountifulness with which thej are be- 
stowed upon believing men. In all wisdom and pru- 
dence] It is uncertain whether this "wisdom and pru- 
dence " are to be referred to God, having respect to 
the "wisdom" displayed by him in the conception of 
the Gospel plan and the "prudence/' with which it 
was executed, or to the "wisdom" and "prudence" 
which he imparts to the believer in Christ, and especi- 
ally to those of them placed in highly responsible posi- 
tions, as the apostles and other ministers. We incline 
to the former view. The word rendered "prudent" 
properly denotes, says Turner, "that element of mind 
which directs and prompts to an intelhgent, prudent, 
and practically wise course of thinking and acting." 
Eor a similar mode of thought, see Col. i, 9. 

Yerse 9. Having made known unto us the mystery of 
his will] Namely, by the Gospel. The word "mys- 
tery" usually denotes something which, undiscoverable 
by us, can be known only as it is revealed. In this 
sense the Gospel is a mystery; the plan of salvation 



Chapter I. 137 

of his will, according to his good pleasure 
which he hath purposed in himself: 

10 That in the dispensation of the fulness 
of times he might gather together in one all 

which it reveals being known only by that revelation, 
not discovered by our own powers. Hence the New 
Testament use of this word is, the making known that 
which was hidden. According to Ms good 'pleasure wliich 
he haih purposed in himself] God's " good pleasure " 
may here be understood both of his kind disposition and 
of his purpose, springing from his benevolence, to re- 
veal that which had so long remained hidden, though 
primarily the latter. The expression "purposed in 
himself" means, in his own mind; originated with 
himself. 

Yerse 10. That in the dispensation of the fulness of 
times] "Fulness of times" means, when time is full — 
complete; and "the dispensation of the fulness of 
times," that dispensation or system which shall then 
prevail — the last dispensation — the Gospel. See Acts 
ii, 16, 17; Heb. i, 1, 2. During this dispensation God's 
purpose or determination to reveal "the mystery of his 
will" is made known. It follows in the next sentence. 
Re might gather together in one all things in Chrisf] 
This, then, is "the mystery of his will;" a mystery no 
longer, but a glorious and openly proclaimed mercy. 
But what is implied in this "gathering together in one 
all things in Christ?" Simply, the "gathering the 
things " spoken of, be they what they may, into one 
body or community, with Christ at their head. The 
term "things" is thought by some to denote all holy 
intelligences — men and angels. Others are of opinion 



138 Notes on Ephesians. 

things in Christ, both which are in heaven, 
and which are on earth ; even in him : 
II In whom also we have obtained an in- 



that men only, and of these believers only, (impenitent 
men being excluded through their own unbelief,) are 
the subjects of this "gathering into one;" and in sup- 
port of their view, urge that angels, good or bad, are 
nowhere said to be subjects of Christ's redemption, but 
men only. To this it is answered, that the question is 
not. Who are redeemed by Christ ? but, Who constitute 
Christ's universal family? for "Christ's supremacy 
over angels and reconciled human beings is what is 
here asserted." BotU which are in heaven^ and which 
- are on earth] The advocates of the former of the above- 
named theories appeal, in corroboration of their opinion, 
to such passages as follow: Eph. iii, 8-15; Col. i, 
19, 20; ii, 10; Heb. xii, 22; which the reader will do 
well carefully to examine. 

Yerse 11. In whom also we have obtained an inherit- 
ance] Bloomfield suggests that this verse connects with 
verse t, the intermediate portion being parenthetical. 
The pronoun " we " has reference here to the believing 
Jews, there being a transition from Christians in gene- 
ral to Jewish Christians in particular ; as we think will 
at once appear from a comparison of this verse with 
verses 12, 13 of the present chapter and with chapter 
ii, 11. Hodge says that the word " also " is not to be 
construed with "we " in the sense of "we also;" that 
is, "we as well as others," but, "we have also ob- 
tained an inheritance;" thus expressing the acquisition 
through Christ's redemption of an additional benefit to 
forgiveness of sin. The original of the words ren- 



Chapter I. 139 

heritance, being predestinated according to 
the purpose of him who worketh all things 
after the counsel of his own will : 



dered "obtained an inheritance." is said to convey the 
idea of a clioice hy lot; as the Jews, on setthng in Pal- 
estine, fixed the destination first of the several tribes 
and then of the various families of each tribe. The de- 
termination of these " lots " being supposed to be under 
the guidance of God, each inheritance was regarded as 
allotted by himself. It is thought by some that Paul 
had this in mind when he penned this portion of his 
letter. Being predestinated^ etc.] Namely, to this inher- 
itance; an expression similar in sentiment to that of 
verse 5. This choosing, it will be remembered, is not 
a predestination of impenitent men to faith in Christ,* 
(a doctrine of which the Scriptures know nothing,) but 
a choosing of believers — all believers — to the adoption 
of sons, and to a participation in the heavenly inherit- 
ance. A doctrine, says Sutcliffe, *' the more consohng 
as it excludes no man from the fold and family of God, 
but holds out the benefits of this election to all " the 
saints at Ephesus, and to the faithful in Christ Jesus 
everywhere." According to the pwyose of Mm toho 
worketh all things after the counsel of his own will] That 
is, the counsel which his own will prompts ; in other 
words, as he pleases; which of course must be with in- 
finite wisdom and goodness. "This does indeed ex- 
press," says Doddridge, "God's taking such methods 
to answer his purposes as he knows will in fact be suc- 
cessful. But it does not prove anything like an over- 
bearing impulse on men's minds to determine in such a 
manner as to destroy the natural freedom of their vo- 
litions." 



140 Notes oisr Ephesians. 

12 That we should be to the praise of his 
glory, who first trusted in Christ. 

13 In whom ye also trusted^ after that ye 
heard the word of truth, the gospel of your 

Yerse 12. That we] Jewish believers. Should he to 
the praise of his glory] Should be the means of causing 
him to be praised or glorified. Here, says Mr. Wesley, 
"is another branch of true Gospel predestination ; tliat 
a believer is not only elected to salvation, (if he endures 
to the end,) but is fore-appointed of God to walk in 
holiness 'to the praise of his glory.'" Thus, as in 
verse 5, "the glory of God " is declared to be connected 
with or advanced by this adoption and its accompany- 
ing blessings. Who first trusted in Christ] Whether 
this refers solely to the early Jewish Christians, or in- 
cludes also such of their nation as believed in the Mes- 
siah before his advent, is not certain. We presume, 
however, it refers especially to the Jewish believers of 
Christ's own time and that shortly following his ascen- 
sion, before the public proclamation of the Gospel 
among the Gentiles. 

Yerse 13. In whom ye also trusted] Ye Gentiles. 
There being nothing in the original answering to the 
word "trusted," our translators have supplied it from 
the preceding verse. Most commentators agree with 
this; though some, as Macknight and Hodge, prefer 
substituting the word inherited or inheritance^ from the 
11th verse, as " agreeing better with the apostle's de- 
sign." After that ye heard the word of truth] That is, 
as the next clause explains it, the Gospel, which alone 
reveals that truth necessary to salvation. This Gospel 
they first heard fi:om the lips of Paul. The gospel of 



Chapter I. 141 

salvation : in whom also, after that ye be- 
lieved, ye were sealed with that Holy Spirit 
of promise, 
14 Which is the earnest of our inheritance 



your salvation] So termed because it was through their 
belief of its statements that they were saved from sin 
and its results. In ivhoon also... ye loere sealed] In 
Christ ; they being united to him by faith, and " sealed " 
as his. This '"sealing" is a figurative expression de- 
noting the testimony or witness of the Spirit to the heart 
of the believer, of the fact of his adoption by God, and 
may be borrowed from one of many customs, such as 
the affixing a seal to things offered in sacrifice ; the seal- 
ing of goods to attest their genuineness or ownership ; 
the sealing of documents to impart to them authority and 
security ; or the custom of wearing, by the worshipper, 
the name or insignia of his god. Any of these may 
have suggested the phrase. With that Hohj Spirit of 
promise] That is, with that Holy Spirit who was prom- 
ised. The prophets frequently predicted that when the 
Messiah came, and in virtue of his mediation, God 
would pour out his Spirit on all flesh. Christ, when on 
earth, repeated this promise ; assuring his disciples 
that when he had gone to the Father he would send 
them the Comforter, even the Spirit of truth, to abide 
with them forever. This, then, is the great benefit 
which Christ secures for his people; the indwelling of 
the Holy Spirit, as the source of truth, holiness, conso- 
lation, and eternal life. — Hodge. 

Yerse 14. Which is the earnest of our inheritance"] 
Kather, " who is," etc. ; thus furnishing a strong though 
incidental proof of the personality of the Holy Spirit. 



142 Notes on Ephesians. 

until the redemption of the purchased pos- 
session, unto the praise of his glory. 



The " earnest " of a thing is something advanced before- 
hand, as evidence of the greater abundance which is to 
follow. It is a part, as an evidence or assurance of 
the whole. The " inheritance " of which the gift of the 
Spirit is thus the assurance, is that so spoken of in 
verse 11, namely, the adoption of believers as the chil- 
dren of God, including that estate of glory with him 
which is promised to the faithful believer as an unfail- 
ing possession after the close of the present life ; or, 
more properly speaking, after the decisions of the final 
judgment. ^ Until the redemption of the purchased pos- 
session] Most commentators understand the phrase 
"purchased possession" to denote, not heaven and its 
felicities, bat the people or Church of God. Thus in 
Mai. iii, IT, we read: "They shall be mine, saith the 
Lord;" which passage is rendered in the Septuagint: 
" They shall be to me an acquired possession." In 
1 Pet. ii, 9, the word here rendered " purchased posses- 
sion " is there translated "pecuhar people;" literally 
signifying, a people of acquirement or possession. By 
"redemption," here, is meant, not mere deUverance from 
the penalties of sin, but that more fuU and complete de- 
liverance which will be the blessed lot of God's people 
after death, when they will be openly acknowledged to 
be his, even as now they are privately, so acknowledged 
by the indwelling of the Holy Ghost. Unto the praise 
of his glory] That his glory may be acknowledged — 
extended — extolled. An important result both of the 
present and final deliverance of believers is the promo- 
tion of God's glory. 



Chapter I. 143 

15 Wherefore I also, after I heard of yonr 
faith in the Lord Je'sus, and love unto all 
the saints, 

Terse 15. Vnie?-efore] Because ye have become the 
children of God. I also'] I, as well as others. After I 
heard of your faith, etc.] This must have the sense, 
heard of the continuance and increase of their faith and 
love. The passage is sometimes cited in support of the 
opinion that this epistle was not addressed by Paul to 
the Ephesian Church; for if it had been, he would not 
have spoken of '"hearing of their faith and love,-' see- 
ing that, as founder of that Church, he had personal 
knowledge of their Christian character. The objection, 
however, does not possess much weight ; for if Paul 
had now been, as is by others supposed, some consid- 
erable time absent from Ephesus, he might very natu- 
raUy thus express his gladness at learning of their 
steadfastness. In hke manner, writing to his friend 
and spiritual son Philemon, (see verse 19,) he says, 
(verses 4, 5.) "I thank my God, making mention of 
thee always in my prayers, hearing of thy faith and 
love," etc. In the Lord Jem/.s] In the Old Testament 
the phrases "the Lord said." "'the Lord did." ^'our 
Lord," and the like, are of constant occurrence ; and 
are used only, in this general way, of the supreme God. 
^e never hear of "the Lord," or "our Lord,'' when 
reference is had to Moses or any other of the prophets. 
What in the Old Testament is so common in reference 
to God, is in the Xew Testament equally common in 
reference to Christ. It is this constant mode of speak- 
ing, together with the exhibition of his divine excel- 
lence, and holding him up as the object of faith and 



IM Notes on Ephesians. 

1 6 Cease not to give thanks for you, mak- 
ing mention of you in my prayers ; 

17 That the God of our Lord Je'sus 



love, even more than any particular declaration, which 
conveys to the Christian reader the conviction of 
Olirist's true divinity; and the practice is irreconcilable 
V7ith any other assumption. — Hodges. And love unto 
all the saints] Unto all " feliow-beUevers," and that bo- 
cause they are saints. ''Faith in Christ and love to 
the saints," says Matthew Henry, "will be attended 
with all other graces. They who love saints, as such, 
love all saints, how weak in grace, how mean in the 
world, how fretful and peevish soever some of tbem 
may be." Macknight regards this mention of their 
"love unto all the saints " as an intimation that they 
were free from the narrow, bigotted spirit which pre- 
vailed in some other Churches, w^here difference of opin- 
ion as to the necessity of circumcision had interrupted 
love. 

Yerse 16. Cease not to give thanks for you] That they 
had received, and so well used, the grace of God. Per- 
severance in Christian obedience can only be secured 
by the help of the Holy Ghost; such continuance, 
then, is matter of devout thankfulness to God. Making 
mention of you] As he did of all the Churches. Col. i, 9. 
In my prayers] Interceding in their behalf with God 
for still greater measures of divine influence. The sub- 
ject-matter of these prayers he informs us of in the 
verses following. Let every Christian pastor ponder it 
and imitate. The " giving of thanks and prayer " is 
enjoined as a duty, and that "for all men." 1 Tim. ii, 1. 

Yerse 17. That tha God of our Lord Jesus Christ] A 



Chapter I. 145 

Christ, the Father of glory, may give unto 
you the spirit of wisdom and revelation in 
the knowledo'e of him : 



phrase similar to that used in verse 3, for the import of 
which see the note there. The prayer thus introduced 
embraces three leading petitions: 1st. For such spmt- 
ual illumination as should lead them to a proper 
knowledge of God. 2d. For an adequate knowledge of 
the blessedness of the saints. 3d. That they might 
suitably appreciate the character of that power whereby 
behevers are raised from the death of sin to the life of 
righteousness, and the greatness of the change wrought. 
The Father of glory'] The author, source, dispenser of 
glory ; in like manner the devil is called "the father of 
lies" as the first deceiver of men. The Spirit of wis- 
dom and revelatioTi] The Holy Ghost, who imparts 
"wisdom"' unto those who humbly receive and dili- 
gently obey his teachings; who "reveals" to the be- 
hever those deep things of God which natural abihty 
reaches not unto. Of course the "wisdom" he im- 
parts, and the " revelation ■' he bestows, are under- 
stood to be of a spiritual character— the knowledge of 
divine things. Says Mr. AVesley: "The "same who is 
the Spirit of promise, (verse 13.) is also, in the progress 
of the faithful, the Spirit of wisdom and revelation, 
making them wise unto salvation, and revealing to them 
the deep things of God." It is thus that those bom of 
God read the Scriptures with new eyes and love with 
new affections. In the knouiedge of him] That is, of 
God; denoting an increasing, living, practical knowl- 
edge of him as our reconciled Father. So John xvii, 3 : 
*'Tbis is life eternal, to know thee. . .and Jesus Christ, 
10 



146 Notes on Ephesians. 

18 The eyes of your understanding being 
enlightened; that ye may know what is the 



whom thou hast sent." Such knowledge opens a fount- 
ain of hfe and heaven in the soul; and without it no 
one can understand, much less teach, the knowledge of 
God. The margin reads, "/o?" the acknowledgment." 

Yerse 18. The eyes of your understanding teing en- 
lightened'] The best copies of the Holy Scriptures read, 
"The eyes of your heart," instead of "understanding;" 
the sense, however, would remain the same; for the 
enlightenment spoken of is the instruction of the soul 
in spiritual knowledge. The residue of the verse em- 
braces the second petition of the apostle's prayer; an 
adequate knowledge of the blessedness of being saints. 
That ye may know what is the hope of his calling] So as 
to know. The knowledge thus spoken of is not merely 
theoretical but practical ; influencing the affections and 
habits of life, " so that he who hopes already bears in 
himself, in the germ at least, the future and the eter- 
nal." By " calling " we understand that Christian fetato 
to which they had been invited, and which they had 
embraced. The "hope" of this "calling" is that 
which is held out as an inducement to yield to the call ; 
that good which is promised. As such, it includes 
peace with God, the joys of present salvation, and the 
anticipation of that future glory which "remains for 
the people of God " until their admission into the 
heavenly rest. And what the riches of the glory of his 
inheritance] By "the riches of the glory," etc., we un- 
derstand the abundance and excellence of that glory 
which is "ineffable and incomprehensible." "His in- 
heritance " means the inheritance which God prepares 



ClIAFTLK I. 147 

hope of his cfilling, and what the riches of 
the glory of his inheritance in the saints, 

19 And what is the exceeding greatness of 
his power to iis-ward who beheve, according 
to the working of his mighty power, 

and bestows. In the saints] The word here rendered 
"in" is frequently translated ''among," and most 
critics give that reading here. This glorious inherit- 
ance is " among " the saints. Similar renderings are in 
Acts XX, 32; xxvi, ]8, "inheritance among them which 
are sanctified." "The union of the faithful followers 
of Christ with the saints of the Old Testament in the 
kingdom of God is the idea here expressed by the apos- 
tle."— r?ir?2er. 

Yerses 19, 20. And what is the exceeding greatness of 
Ms poicer to us-icard icho believe] That they might also 
"know" or prove and appreciate this "power." This 
is the third petition in the apostle's prayer. The term 
"power" denotes that divine energy which, working 
within the soul of every faithful "believer" in Christ, 
does away with the evil of his nature, and renews in 
him the moral image of God. The expression " the ex- 
ceeding greatness " of this power, suggests its effica- 
ciousness. However serious the obstacles to be over- 
come, the "exceeding greatness" of the power ex- 
tended to those "who believe" is sufficient to the 
accomplishment of the result desired. This " power " 
is, however, only thus efficacious to those " who be- 
lieve," being rendered abortive to others through their 
unbelief. According to the ivorking of his mighty power^ 
which he ivrought in Christy when he raised him frora the 
dead] That is, by the exercise of the same almighty 



148 Notes on Ephesians. 

20 Which he wrought in Christ, when he 
raised him from the dead, and set him at his 
own right hand in the heavenly j!9^ace5, 

power by which he raised Christ from the dead. Com- 
mentators call attention to the accumulation of epithets 
employed in this sentence as being in the original very 
expressive, and that designedly. "Mighty," says 
Clarke,, denotes "the state or simple efficiency of this 
attribute in God; 'power,' this might or efficiency in 
action; 'working,' or energy, the force with which this 
power is applied." Turner illustrates thus: "Might" 
is described as the power lodged in the arm; "power " 
pictures that arm stretched ' out or uplifted with con- 
Bcious aim ready for action; while "working," or ener- 
gy, represents that arm at actual work, accomplishing 
the designed result. As the quickening of the dead 
into life is frequently appealed to in the Scriptures as 
the most, or one of the most convincing tokens of 
God's power, the apostle seizes on it as an apt illustra- 
tion of the energy employed in the conversion and 
sanctification of the believer in Christ. For a similar il- 
lustration see Col. ii, 1 2, 13. The renewal of the soul 
is not, then, a work of man, but one calling for the ex- 
ercise of like abihty as is needed for the raising of the 
dead. See, also, Rom. xi, 15. And set Mm at his oion 
right hand] The place of dignity and authority. This 
passage furnishes a confirmation of Mark's statement, 
(ch. xvi, 19,) ''He was received up into heaven, and sat 
on the right hand of God;" and they both mark the 
fulfilment of the prediction contained in Psa. ex, 1: 
" Sit thou on my right hand till I make thine enemies 
thy footstool." No creature can be thus associated in 



Chapter I. 149 

21 Far above all principality, and power, 
and •might, and dominion, and every name 
that is named, not only in this world, but 
also in that which is to come : 



honour and authority with God ; therefore to none of 
the angels hath he ever said, Sit thou at my right 
hand. Hob. i, 13. See also Matt, xxviii, 18, Phil, ii, 9, 
and 1 Pet. iii, 22, in all which places the honour spoken 
of is one due to God alone. In the heavenly places'] 
Kot, as the phrase may sometimes denote, the Church, 
but the peculiar dwelling-place of God in the heavenly 
abodes. 

Yerse 21. Far above] Literally, "over above." All 
principality^ and poiver^ and raight^ and dominion] That 
by these appellations various orders of angelic beings 
are intended, seems probable; but what is the dis- 
tinction, or which higlier and which lower in rank, we 
know not. No safe inference of their relative position 
can be drawn from the order in which they are here 
placed; for *'the first two terms here are the last two 
in Col. i, 16, and the last term here stands second in 
the twin epistle." But superior, far superior to all of 
these, as in nature so in honour and authority, is 
Jesus; the most exalted and glorious position in the 
universe being his. Every name] Every created being 
of. whatever rank. Not only in this world] Those 
"names " or beings of which we have now any knowl- 
edge. But also in that which is to come] Among the 
spiritual intelhgences of heaven. This description of 
the exaltation of Christ is to be understood of his glori- 
fication as our Saviour ; not in the divine nature ex- 
clusively, for as such he was always " over aU, God 



150 IsToTES ox Ephesians. 

22 And hath put all things under his feet, 
and gave him to he the head over all things 
to the church, 

23 Which is his body, the fulness of him 
that filleth all in all. 



blessed forever," but in his conjoined nature; for as he 
was not thus exalted until after his resurrection and as- 
cension, and as he rose and ascended with the same 
body he possessed when sojourning among men, so it 
is the God-man who is thus enthroned. 

Yerse 22. And hath put all things under his feef] 
Meaning, especially, lias subjected all enemies, wicked 
men and devils, to his sway. The phrase "to put 
under foot " is frequently employed in Scripture to ex- 
press complete triumph over opponents, and is derived 
from the eastern custom of placing the foot upon the 
person of the prostrate foe. Josh, x, 23, 24; Psa. ex, 1. 
Head over all things to the church] Its ruler and guide. 
By "church " is meant the whole company of faithful 
behevers among men; not, as some suppose, angehc 
beings ; for although these acknowledge Christ as head, 
it is as God only; they constitute no part of " his body, 
the church." His being "given " to be "head over all 
things to the church," again shows that the apostle is 
speaking of him in his twofold nature. 

Yerse 23. Which is his lody] That is, in a mystical 
or spiritual sense. The expression suggests the inti- 
mate relation existing between Christ and the body of 
believers. The tigure may be borrowed from our own 
organization, and may intimate that as it is through the 
bodily organization the soul of man acts, so is it 
through the Church that Christ acts. Or rather, that 



Chapter I. 151 

as it is in unioD Tvith the soul that the body is vitahzed 
and active, so it is in unioD with Christ that the Church 
becomes efficient. And herein, as Dr. Hodge remarks, 
'•is the radical or formative idea of the Cliurch.'^ It is 
the indwelling of the Spirit of Christ that constitutes 
the Church his body. And as this indwelling is in the 
soul of each behever, it follows that '* those only in 
whom the SpMt dwells are constituent members of the 
true Church." The fulness of Tiim that filleth all in aW] 
This is spoken, we think, not of Christ, but of the 
Church ; for, first, the grammatical construction re(^uires 
this interpretation; and, second, if appUed to Christ, 
then the words " him that filleth all in all " must be re- 
ferred to the Father, whereas they certainly refer to the 
Son. But in what sense may the Church be called " the 
fulness of Christ?" Two leading views prevail among 
expositors: one of which is. That the Church may be so 
termed because, as the human body is " filled " or per- 
vaded by the souL so the Church is filled or pervaded 
by the Spirit of Christ; the other is. The Church is the 
fulness of Christ because it "fills" or completes him. 
We prefer the former exposition. 



152 Notes on Ephesians. 



CHAPTER II. 

Furtlier to incite the gratitude of the Ephesian^^ th^ 
apostle reminds them of their former state of moral 
degradation^ and of the privileges which are now gra- 
ciously conferred on them^ in having access to God and 
leing united with his people. 

AND you hath he qidcJcened^ who were 
dead in trespasses and sins ; 

Terse 1. And you] You Ephesians. Commentators 
are divided in opinion as to the proper connection of 
this verse with the preceding chapter. Some, as Mac- 
knight and Clarke, connect it with the verse immedi- 
ately preceding, and supply the eUipsis denoted by the 
italicized words ^^hath he quickened ^^ with the words 
"hath he filled." Others, as Bloomfield, Wesley, and 
Doddridge, connect the verse with the 19th and 20th 
verses of the first chapter, where Paul asserts that God 
works in believers with the same mighty power he put 
forth when he raised Christ from the dead, and that he 
had so "quickened " them into spiritual hfe. We pre- 
fer the latter view; for, as Turner observes, '^it would 
be incongruous to represent the very first act of God 
or Christ toward the morally dead as the gift of full 
supplies of grace. The ideas are too dissonant. To 
'give life, or to raise,' might be expected, and accord- 
ingly we find this governing verb in the 5th verse, after 
the introduction of a course of remark suggested by the 
first." WJio ivere dead in trespasses and sins'] Rather, 
"by, or on account of," trespasses and sins. Somo 



Chapter II. 153 

2 Wherein in time past ye talked accord- 
ing to the course of this T^'orld, according to 
the prince of the power of the air, the si^irit 

think that bv " trespasses " Paul denotes offences which 
arise from inconsideration, and by " sins " those which 
are knowingly committed. Others make the distinction 
to consist in the conception and consummation of sins. 
Others refer *■ trespasses " to violations of the Jewish 
ritual, and " sins " to more flagrant transgressions. But 
that the words- express such nice distinctions is incapa- 
ble of proof; they rather describe a condition of gene- 
ral sinfulness, manifested in the life and conduct, as 
righteousness and holiness denote a condition of relig- 
ious obedience to God's law. — Turner. To be thus 
"dead in trespasses and sins '' is, says Bloomfield, '* to 
be entirely enslaved to sin, as a dead body is to the 
power of death, and to be as incapable of rising from it 
to spiritual life as a corpse is of performing the func- 
tions of natural life." Por a nearly similar passage see 
Col. ii, 13. 

Yerse 2. Wherevii] In which state of moral death — 
of sinfulness. In time ;past\ Before their conversion to 
the faith of Christ. Ye loalked'] To *' walk " in a cer- 
tain way denotes, in Scripture phraseology, that such is 
the habit of the life; thus '* to walk in God's ways.'' is 
to hve obediently to his requirements. According to the 
course of this world'] Governed by the maxims and 
manners then prevalent. According to the prince of the 
poicer of the air] In accordance with the suggestions 
and principles he caused to be adopted. The " prince " 
referred to is Satan, who is so termed because of his 
authority and dignity. In like manner he is called, in 



154 Notes on Ephesians. 

that now worketh in the children of disobe- 
dience : 
3 Among whom also we all had our con- 

2 Cor. iv, 4, "the god," and in John xii, 31, "the 
prince " of " this world." Matthew calls him, (ix, 34,) 
"prince of the devils." It thus appears that he rules 
as a monarch over these wicked spirits. By "power 
[or powers] of the air" we understand those myriads 
of invisible and fallen angels of whom he is chief, who 
are so often the tempters of men to sin and ruin. The 
word rendered " air " does not necessarily intimate that 
these spirits have their residence in the aerial regions, 
for the word is sometimes used to denote darkness — ob- 
scurity — that which hides ; and sometimes, as perhaps 
in Eph. vi, 12, the nature, rather than the abode of 
these "powers;" denoting that they are not material, 
as men are, but incorporeal, spiritual beings. The spirit 
that now worketh in the children of disobedience'\ So 
Satan not only rules as " prince " of wicked angels, but 
also " works in " or influences and controls men for evil 
purposes, causing them to be "disobedient;" namely, 
to God. For other assertions or intimations of this 
fearful truth see Matt, xiii, 38; John viii, 44; Acts 
xxvi, 18- 2 Cor. iv, 4. In Scripture language the term 
"children" or "sons" is frequently used to designate 
character rather than relationship. Thus " sons of 
death " means persons devoted to or worthy of death ; 
so here "children of disobedience" means disobedient 
or wicked persons. 

Yerse 3. Among whom also we aU] Both Jewish and 
Gentile converts ; though spoken with special reference 
to the former, as in the second verse the writer had 



Chapter II. 155 

versation in times past in the lusts of our 
flesh, fulfilling the desires of the flesh and 
of the mind ; and were by nature the chil- 
dren of wrath, even as others. 

made particular mention of the latter class of believers. 
See the same thought more fully expanded in the second 
chapter of Romans. Had our conversation in times past] 
Namely, prior to their conversion to the faith of Christ. 
This shows that the mere fact of Jewish birth and 
training imparted to them no higher moral nature than 
mankind at large enjoyed. For confirmation see John 
iii, 3, 6; Gal. ii, 15, 16. The term "conversation" was 
formerly employed to designate behaviour ; hence it de- 
notes the whole habit oF life, not any particular act. 
In the lusts of our flesh] This phrase takes in not mere 
sensuahty, but "the whole God-averted tendency of 
man," his sinful and corrupt nature. Fulfilling] Yield- 
ing to; obeying. The desires of the flesh and of the 
mind] The term rendered " desires " imports more than 
mere wishes; it signifies commands; and is usually 
translated in its singular form, "will," here, literally, 
^^ wills. ''^ By "flesh" is meant the bodily appetites; 
and by "mind," or literally, "minds," the imaginations 
or thoughts. By ^nature] Following out the dictates of 
nature, which, manifesting itself in evil affections and 
acts, leads continually to violations of God's holy law. 
Children of lurath] Persons meriting " wrath " or in- 
dignation; subjects of just anger because of their 
acts of disobedience. This passage does not assert, 
we think does not even intimate, that men are "chil- 
dren of wrath " or the subjects of wrath, by mere sin- 
fulness of nature, for that we hold to be atoned for by 



156 Notes ok Ephesians. 

4 But God, who is rich in mercy, for his 
great love wherewith he loved us, 

5 Even when we were dead in sins, hath 
quickened us together with Christ, (by 
grace ye are saved,) 

Christ, but because of actual transgression springing 
from their evil nature. Even as others] As well as 
oth'ers; namely, Gentiles. So both Jews and Gentiles 
*' are concluded under sin." 

Yerse 4. But] Notwithstanding their natural corrup- 
tion and actual transgressions. RicK] Abundant, plen- 
teous. In mercy] In that gracious disposition and 
affection which leads him to^ bestow "mercy" or for- 
giveness of sin, whensoever he can do so consistently ; 
for the apostle is not so much speaking of the showing 
mercy in acts of kindness or beneficence, such as the 
giving of food and the like, as in acts of government, 
the pardoning of guilt, etc. For his great love] Because 
of his "great love;" or, literally, his love upon love — 
unbounded love. This is the spring whence flows all 
the influences connected with our salvation. Wherewith 
he loved us] " Us " saints, (verse 1,) not us men. The 
apostle is speaking of those who had been "quickened " 
into spiritual life, not of the masses remaining " dead in 
trespasses and sins." Even when we were dead in sins] 
Dead to all holy affections, and living in sin; conse- 
quently "alienated from the life of God." Hath 
quickened us together with Christ] To " quicken " is to 
make instinct with life. This " quickening together with 
Christ," suggests a close connection between his resto- 
ration to physical, and theirs to divine life; intimating 
not only that he is the source of that divine life, but es- 



Chaptee II. 157 

6 And hath raised us up together, and 
made us sit together in heavenly 2^^cices in 
Christ Je'sus : 



pecially that it is conferred on them through, or because 
of his own " quickening," For a nearly similar state- 
ment see Col. ii, 13. {By grace ye are saved)] The state 
of salvation into which thev were brought is one of 
present deliverance from the power and condemnation 
consequent on sin, into one of conscious acceptance 
by God, including a sense of adoption into his family. 
The apostle would seem to have thrown in this paren- 
thetical clause to remind those whom he addressed that 
the love which God had so richly shown unto them was 
not on account of any special deser-sings on their part, 
but of his own pure good-will. 

Yerse 6, Rath raised us up together] "Us" believ- 
ers ; both Jews and Gentiles. Here is another benefit 
resulting to man from Christ's resurrection; the being 
nmv " raised up " to a more fully developed and higher 
spiritual life, with the assurance of being ultimately 
*' raised up " and "brought with Jesus " to the posses- 
sion of eternal life. " The 'quickened man,' " observes 
Dr. Turner, "cannot remain among the 'dead in sins;' 
he cannot continue to lie entombed in the sepulchre of 
corruption in which he has been incarcerated. The 
life-element incites him to seek a nobler residence, gives 
him higher aims and objects, and rouses him to energetic 
efforts to obtain a divine nature." And made us sit to- 
gether in heavenly places, etc.] A still further advance in 
privilege, consisting in the right through the glorifica- 
tion of Christ, to a dwelling-place in heaven; so that 
" by a right of citizenship obtained by Christ, we are 



158 Notes on Ephesians. 

Y That in the ages to come he might show 
the exceeding riches of his grace, in his 
kindness toward us, through Christ Je'sus. 

8 For by grace are ye saved through faith ; 



entitled to all the privileges of the Church and family 
of God." — Bloomfield. See verse 19, and Rev. iii, 21. 
"We are said to have already ascended to heaven, and 
to have become partakers of Christ's glory, because we 
have already entered on a state which is the commence- 
ment of this dignity and bliss, and which state, if wo 
be ' faithful unto death, ' shall most certainly be carried 
out to its essential and ultimate perfection." — Turner. 

Yerse 7. That in the ages to come'] In all futurity; 
having especial reference, however, to the eternity of 
glory in heaven. Some would limit this expression to 
future time ; others would confine it to eternity ; " but 
it is better to take it of all futurity." So Hodge, Bloom - 
field, and others. He might show the exceeding riches of 
his grace] His richly abundant grace ; denoting both its 
abundance and value. As ''to show," etc., is to openly 
manifest; and as the extent of God's "grace" can 
never be shown in the present state, there would seem 
to be a necessity for understanding the declaration to 
be made particularly of the revelations of eternity. In 
his kindness^ etc.] His love; especially for that mani- 
festation of it which led to the gift and ultimate glori- 
fication of our Saviour, through which believers attain 
to this blessedness. 

Yerse 8. For by grace are ye saved through faith] 
" Grace " on the part of God, " faith " on the part of 
man. Paul here proceeds to prove the assertion made 
in the fourth and following verses, that God had greatly 



Chapter II. 159 

and that not of vourselTes : it is the gift of 
God: 

9 Xot of works, lest any man should boast. 

10 For we are his workmanship, created in 

loved them, etc.: which he does by showing that the 
salvation was, so far as its provision is concerned, en- 
tirely of God, while faith on their part, as a condition, 
was also needful to the reception of its benefits. The 
term " saved " means, brought into such a state as to be 
both freed from condemnation on account of trangres- 
sion, and introduced into actual favour with the ^ost 
High. And that not of yourselves] Xot as a reward due 
for any act of theirs, or as a necessary result of their 
own conduct. It is the gift of GocT] A ''gift " is some- 
thing bestowed by one on another, to which the recip- 
ient has no natural claim. So salvation (the thing here 
spoken of as given by God) is a benefit to which fallen 
man has no natural claim, his only right to it being 
based on God's having promised it to the believer in 
bis Son. 

Terse 9. Kot of icor'ks'] Xot as a reward due to any 
obedience or goodness on man's part; though not con- 
ferred without the doing of good works when practi- 
cable. Lest any man should 'boast'] Tlather, So that no 
man can boast; for the apostle's design is not to show 
that God sought to remove all ground of boasting, (as 
our translation would seem to intimate,) but to show 
that, the salvation being altogether of God, man had 
no ground of self-gratulation. 

Verse 10. For we are his icorJcraanship] Formed by 
him morally and spiritually ; so that the spiritual life 
of the believer is a new creation. Created in Christ 



160 Notes on Ephesians. 

Christ Je'siis unto good works, which God 
hath before ordained that we should walk 
in them. 



Jesus unto good works'] For the performance of good 
works ; not, indeed, that this is the ultimate end 
of the new creation, but an absolutely essential con- 
dition of final salvation. We suppose the apostle 
to assert not only that the child of God is thus ena- 
bled to perform good works, but that he is "created 
anew " that he may practice them and so attain to prac- 
tical holiness of character. See 2 Cor. v, 17, and Titus 
ii, 14. By the phrase "created in Christ unto good 
works," we understand that through his faith the be- 
liever becomes united to, and is thus said to be in 
Christ ; in other words, through his union with Christ 
the believer receives the desire and ability to perform 
these works. Which God hath before ordained'] Or pre- 
pared, as a more literal rendering would be; namely, 
as a condition of discipleship, and for the doing of 
which he hath "prepared" by the gracious influences 
of the Holy Spirit. That we should walk in them] Dili- 
gently performing them as a part of the duty of every- 
day Christian life. It thus appears that it entered into 
the divine intention, in the conception of the Gospel 
system, that its votaries should "be careful to maintain 
good works " as an offering acceptable to him, and that 
thus they might be manifestly the children of their 
heavenly Father. 

In the previous part of this chapter the apostle "had 
set forth, 1st. The moral and spiritual condition of the 
Ephesians by nature : 2d. The spiritual renovation and 
exaltation they had experienced: 3d. The design of 



Chapter II. 161 

God in this dispensation." He now " exhibits the cor- 
responding change in their relations." In doing this 
he sets forth : 

"L Their fonner relation: 1. To the Church as for- 
eigners and ahens. 2. To God as those who were far 
off" without any saving knowledge of him. or interest ia 
his promises- 

''II. TLie means bj vrhich this alienation from God 
and the Church had been removed; namely, bj the 
blood of Christ His death had a twofold effect: 1st 
Bj satisfving the demands of justice it secured recon- 
ciliation with God: 2d. Bv abolishing the law in the 
form of the Mosaic institution it removed the wall of 
partition between the Jews and Gentiles. A twofold 
reconciliation was thns effected ; the Jews and Gentiles 
are united in one body, and both are reconciled to God- 
Verses 13-18. 

'' IIL In con^quence of this twofold reconciliation, 
the Epiiesians were intimately united with God and hia 
people. This idea is set forth under a threefold figure. 
1st. They are represented as fellow-citizens of the 
saints. "2d. Thej' are members of the femily of G^d. 
3d. They ai-e constituent portions of that temple in 
which God dwells by his Spirit. Yerses 19-22. 

'" The idea of the Church which underlies this para- 
gi'aph is that which is everywhere presented in the 
New Testament. The Church is the body of Christ- 
It consists of those in whom he dwells by his Spmt 
The Church of which this is said is not the nominal, 
external, visible Church as such, but the true people of 
God. As, however, the Scriptures always speak of , 
men according to their profession, calhng those who 
profess faith behevers, and those who confess Christ 
11 



162 Notes on Ephesians. 

11 Wherefore remember, that ye being in 
time past Gen'tiles in the flesh, who are 
called Uncircumcision by that which is 
called the Circumcision in the flesh made by 
hands ; 



Christians, so they speak of the visible Church as the 
true Church, and predicate of the former what is true 
only of the latter.'' — Hodge. 

Yerse 11. Wlie^-efore] Since God has so very highly 
honoured and blessed you; "having created you unto 
good works," Reme'mber] Call to mind, do not forget. 
That ye 'being in time past Gentiles in the flesh'] That is, 
not connected in anywise with God as his professed peo- 
ple prior to conversion to Christ, as were their fellow- 
believers from among the Jews. The expression may 
also be designed to imply their naturally sinful state 
and character. Some understand the apostle as merely 
saying, Gentiles by natural descent, but the expression 
must import something more. Turner says the phrase 
"in the flesh" is never used in the sense of natural 
descent, neither would it thus describe the moral or 
religious state of unconverted Gentiles, for they con- 
tinued to be Gentiles by descent after their conversion, 
and it is plainly the apostle's intention to contrast their 
two conditions of former alienation from, and present 
union with God. Called Uncircumcision hy thai luhich 
is called the Circumcision in the flesh made hy hands] 
The expression " called Uncircumcision " is evidently 
an allusion to the contempt with which the Jews gene- 
rally regarded, and spoke of, the Gentiles, as having no 
part in the covenant with God. The designation was 
early employed by the Hebrews to express at least in- 



Chapter II. 163 

12 That at that time ye were without 
Christ, being aliens from the commonwealth 

feriority. See 1 Sam. xiv, 6; xvii. 26. "We do not 
suppose the apostle meant to countenance this prac- 
tice, but only to remind them of their former con- 
dition, that thus their gratitude and devotion to God 
for the benefits he had conferred on them might be 
the more excited. Br the phrase ''circumcision in. 
the flesh made by hands " we understand those Jews 
to be meant who had no other relation to God tlian 
that gi^^n by this outward rite ; it was these, not Jew- 
ish behevers in Christ, who so arrogantly assumed 
superiority; and by the circumcision of these being 
"in the flesh" or body, and "made with hands.'' we 
understand Paul to intimate that neither were these 
the true people of God, as their circumcision or relation 
was a mere outward one, not of the heart, in the spirit. 
Yerse 12. That at that time] Before conversion. Ye 
were without Christ^ Were not, as now, united to him, 
consequently were not in a state of salvation. Being 
aliens from the commonv:ealth of Israel] "Aliens'" are 
foreigners, persons belonging to another country or state. 
The same word is rendered, (chap, iv, 18, and Col. i, 21.) 
and perhaps more strictly, "alienated," conveying the 
idea of displacement from a former covenant condition 
enjoyed by them, as is, we think, more fully shown in. 
the next clause. By "commonwealth," or citizenship, 
as the same word is translated in Acts xxii, 28, "of Is- 
rael," the Jewish nation may be meant ; but we prefer to 
take it of " the true Israel of God," in other words, of 
his true Church, as distinguished from the mere natural 
descendants of Jacob. Qompare Gal, iii, 16, with Rom. 



164 Notes on Ephesians. 

of IsVa-el, and strangers from the covenants 
of promise, having no hope, and without 
God in the world : 



ix, 4-8. Strangers from the covenants of x^'i'omise'] 
"Covenants" are agreements between two or more 
parties. Bloomfield supposes these "covenants of 
promise '.' to be the patriarchal and Mosaic covenants ; 
others, as Eadie, we think more correctly, suppose the 
patriarchal covenant only to be meant, and that the 
jjlural form is used because of the frequent repetitions 
made of it and its promises, the central or chief one of 
which was, the gift of the Messiah. That promise 
gave to these covenants all their excellence, appropri- 
ateness, and powder. " The covenant made by God with 
Noah," says Turner, "comprehended all his progeny. 
See Gen. ix, 9-17. It is true that the promise directly 
stated in this passage is, that the earth should never 
again be desolated by a general flood. But the partic- 
ularity of the promise implies such a covenant relation 
as embraces a state of amity w^ith God, and conse- 
quently a state of religious union between him and the 
second father of the human family, (Noah,) along with 
the race descending from him. To limit this whole 
statement to a promise that the earth should never 
again be laid w^aste by a universal deluge, and to ex- 
clude from the subject of it any recognition of God's 
relation to Noah and to his descendants in a religious 
point of view, is unreasonable. It is in consequence 
of this relation that this promise w^as made ; and it w^as 
solely in consequence of subsequent apostac}^ from God, 
and relapse into sin and idolatry, that the mass of 
Noah's posterity were cut off from spiritual blessings. 



Chapter II. 165 

13 But now, in Christ Je'siis, ye who some- 
time were far off are made nigh by the blood 
of Christ. 



Thus, as a body, they ' became alienated from ' the ' lit- 
tle flock ' of those sincere and holy ones who, with 
Melchisedek, Job, and others of similar character, con- 
tinued faithful to the covenant, and through it adhered 
to the living God, and remained united to him." It 
was by similar departures from the spirit of this ancient 
covenant, and others of similar promise, that these 
Ephesians had become "strangers" to them. Having 
no Jiope] That is, no well-founded "hope," nothing se- 
cured to them by " covenant." The "hope " is, of ev- 
erlasting life. And without God'] Destitute of all con- 
nection with and true knowledge of him, and, conse- 
quently, not ranked among his people. In the woiid~\ 
That is, of a worldly character; opposed to God; as 
"in the flesh" means, given to wicked desires. The 
world and true believers are often set in contrast to 
each other. See John xvii, 9, 14; 1 Cor. xi, 32, etc. 
" Thus it marks an opposition to the state of God's peo- 
ple within the 'commonwealth of Israel.'" — Turner. 

Yerso 13. But now] Notwithstanding your former 
alienation. In Christ Jesus] Because united to him by 
faith, and so said to be " in " him. Ye luho sometime 
were far off] "Far off" both from God and his visible 
Church; though probabl}^ used with special reference 
to the latter circumstance. This these Ephesians 
"sometime," or formerly, were, when "strangers," 
" aliens," and " without God." Are r^iade nigli] By be- 
ing brought into union with him and his Church. An- 
cientl}^ the Lord symbolically dwelt among his pro- 



166 Notes on Ephesians. 

14 For he is our peace, who hath made 
both one, and hath broken down the middle 
wall of partition hetioeen its / 

fessed people; to them alone access to him in acts of 
worship was allowed, and such worshippers were said 
to " come nigh " to God in these acts. Thus those con- 
nected with the visible Church, especially if formerly 
shut out from such connection, were said to be 
" brought nigh " when received into its communion. 
Their being "made nigh" "in Christ Jesus," shows 
that it is only those who are united to him by faith that 
are indeed brought nigh. 

Yerse 14. For lie is our peace] The pronoun "our" 
includes both Jewish and Gentile converts, and the 
clause suggests that tlie parties had been in a state of 
variance, or at least of estrangement; but that by 
Christ having become their "peace," or reconciler, they 
were brought into a state of amity. While this is, 
perhaps, the prominent thought, the apostle doubtless 
meant also to assert that Christ is our "peace " as rec- 
onciling to God all believers in him ; hence he is called 
by Isaiah (ix, 6) "the prince [or chief] of peace." Who 
hath made both one] Hath united in one body both Jew- 
ish and Gentile believers. So our Lord predicted in 
John X, 16: "Other sheep I have which are not of this 
fold, [not Jews,] and they shall hear my voice, and 
there shall be one fold and one shepherd." .And hath 
broken down the middle wall of partition] Coneybeare 
renders, "the wall which parted us;" and he, in com- 
mon with most others, think allusion is made to the 
wall which separated between the courts of the Israel- 
ites and of the Gentiles in the temple precincts. We 



Chapter II. 167 

15 Having abolished in his flesh the enmity, 
even the law of commandments contained in 
ordinances ; for to make in himself of twain 
one new man, so making peace ; 

doubt whether Paul had this m mind as it was an un- 
known thing to the Ephesian converts. Be this as it 
may, the idea is, that that which had divided the Gen- 
tiles from the Jews, so as to keep them two distinct 
communities, was removed. Ujider this figure of a sep- 
arating wall the ]^Iosaic ritual law is generallv supposed 
to be intended, which being designed for and adapted 
to the Jewish nation only, the performance of its prin- 
cipal religious rit^s being confined to the temple at Je- 
rusalem, must necessarily be done away before the 
Gentiles at larg-e could loe admitted into fellowship in 
the Church of Christ, "or that spiritual form of worship 
adopted which might be performed everywhere and by 
all people with equal acoeptability. 

Yerse 15. Having abolished'] Done away. In his 
flesh]' ^^Ixi the body of his flesh through death," (Col. 
i, 22.) a reference to Christ's atonement, of which the 
Jewish rites were types now fulfilled. Tlie enmity, etc.] 
Rather, the ground of enmity, the ritual law, here 
termed "the law of commandments," "which generated 
in one party an anti -social and supercilious spirit, and 
in the other hatred. "^-J5Zoo?77/z€Zd Contained in m'di- 
fiances] Clarke says. "Or rather, concerning ordinan- 
ces," such as " cir(5umcision, sacrifices, meats, wash- 
ings, and holy days.'' — MacknigM. To make in hinwelf] 
By virtue of their union with him. It is in this view 
that the Church is so frequently represented as the 
bride of Christ, and he as her husband or head. Qf 



168 l^OTES ON Ephesians. 

16 And that he might reconcile both unto 
God in one body by the cross, having slain 
the enmity thereby : 

twainl Of two, the Jews and Gentiles, hopelessly sep- " 
arated so long as this law was in force. One new man] 
One renewed, pure body or Church, which shall not be 
subject to decay. So onalcing peace'] Eemoving all dis- 
cordant elements by giving to them union in privilege, 
in interest, and in afifectiou. 

Yerse 16. That he might reconcile both unto God] As 
Christ had reconciled Jews and Gentiles by removing 
that which had separated them, so he sought to recon- 
cile both these unto G-od. To "• reconcile" is to bring 
about peace and union betwq^n parties at variance; 
here, between mankind and God. Whether this recon- 
ciliation be the removal of mutual opposition, or 
whether the change be only on one side, the passage 
does not state. But we think the phrase imports the 
turning away his wrath from us, as much as the ceas-. 
ing our opposition to him, and that its signification is 
similar to that direction of our Lord, (Matt, v, 23,) " If 
thou bring thy gift to the altar, and there rememberest 
that thy brother hath aught against thee, (not that thon 
hast aught against thy brother,) leave there thy gifl, 
and go thy way, (namely, to thy brother;) first be rec- 
onciled to thy brother,'*- etc., the plain reason being, not 
that he has done thee an injury, but that thou hast 
wronged him. In one hody] One Cfhurch. By the cross] 
That is, hy the sacrifice of himself on the cross. Hav- 
ing slain the enmiiij ther'thy] As before, the ground of 
*' enmity '' between Jew and Gentile, the law of ordi- 
nances, whicl> prevented their united approach unto 



Chapter II. 169 

17 And came and preached peace to you 
which were afar oif, and to them that were 
nigh. 

G-od. Some, however. imclersTand by enmity, here, that 
just opposition to the sinner which G-od entertains, and 
that spirit of rebelhon against God on the part of man 
which leads him to refuse to acknowledge his guilt. 

Yerse It. And came and preached peace] "Peace" is 
here the result of reconcilement between contending 
parties. The apostle had just stated that Christ had 
died that he might reconcile both Jews and Gentiles, as 
one body, nnto God. The consequence of that oflering 
was the "preachment," or authoritative proclamation 
of peace. God was propitiated through the death of 
his Son. The "peace" is therefore "peace with God 
through our Lord Jesus Christ." Some eminent 
critics indeed, as Eadie, contend that the "peace " 
spoken of is "peace" in its widest acceptation; peace 
between Jew and Gentile, and between both and God. 
To you which were afar off] To the Gentiles. As Christ 
never "preached" after his death to the Gentiles, or in- 
deed to any except to a few of his own disciples, the 
declaration that "he came and preached " must be un- 
derstood of what was done by his direction by the 
apostles and other ministers of his Gospel after his own 
ascension into heaven. And to thera that were nigh] To 
the Jews: said to be "uigh "" to God because of their 
being avowedly his people. These were, indeed, the 
first to hear this proclamation, for the injunction to his 
heralds was, "beginning at Jerusalem." 

The argument from verses 14-11 is thus succinctly 
and strikingly stated by Eadie : " * Christ is the peace,' 
and not merely peace-maker ; the author of it, for ' he 



170 Notes on Ephesians. 

18 For through him we both have access 
by one Spmt unto the Father. 

makes both one,' and 'reconciles them to God;' the 
basis of it, for he has 'abohshed the enmity in his 
flesh ; ' and, ' by his cross, ' the medium of it, for 
'through him we both have access to the Father;' and 
the proclaimer of it, for ' he came and preached peace.' " 
Yerse 18. For through hwi] Rather, by him — Christ. 
We both] Both Jews and Gentiles, if believers. Rave 
access] To have " access " to any one means, the liber- 
ty of approaching them. But this does not fuUy ex- 
press the force of the original ; for that not only implies 
freedom of approach, but actual introduction to the 
presence and favour. So Rom. v, 3: "By whom also 
we are introduced into this grace," etc. By one Sjnrit] 
Eadie prefers, ^^ In one Spirit." We do not understand 
this expression as referring to agreement of disposition 
or unanimity on the part of those approaching, but to 
the Holy Spirit. It is by Christ in the Spirit, with' in- 
tense desire, begotten in the heart by the influence of » 
the Holy Ghost, and consequently in unison with him, 
that behevers acceptably approach the Divine Being. 
Unto the Father] The Father of our Lord Jesus Christ, 
and "the Father of the spirits of all flesh." In the lan- 
guage of Eadie: "It is not to Jehovah, in the awful at- 
titude of Judge and Governor, but to Jehovah as Fa- 
ther, who has a Father's heart to compassionate, and a 
Fathers hand to bestow, that we approach. Nay 
more, and especially, this privilege is enjoyed by Jew 
and Gentile alike — the twain alike have it." 

" This text is a plain proof of the Holy Trinity. 
Jews and Gentiles are to be presented unto God tho 



Chapter II. 171 

19 Xow therefore ye are no more strangers 
and foreigners, but fellow citizens with the 
saints, and of the household of God ; 

20 And are built upon the foundation of 

Father; the Spirit of God works in their hearts, and 
prepares tliem for this presentation ; and Jesus Clnist 
himself introduces them." — Clar'ke. 

Verse 19. Now therefore] Because of aU that work of 
Christ and of the Holy Spirit just stated. Fe] Ye 
Ephesian converts, and consequently all others of simi- 
lar character. Are no more strangers and foreigners'] 
Both which they had been termed in the twelfth verse. 
The learned tell us that the appellations are not strictly 
synonymous, as the former signihes persons only tem- 
porarily residing in a place, and the latter those who, 
though more permanently fixed, are not of the same 
people or race as those among whom they live, but with 
whom they have little association. But fellouj citizens 
with the saints] With the true people of God. These 
saints are viewed as forming a spiritual organization, 
of which the acknowledged head is God in Christ, for 
the theocracy is only fully reahzed under Christianity. 
They are nnder that form of government which espec- 
ially belongs to the saints; their names being inscribed 
on the same civic roll with all whom '"the Lord shall 
count when he writeth up the people." — Eadie. Andj 
of the household of God] Belonging to his family, not 
as servants, but as sons; designating a more intimate 
and endearing relation than that of citizens to a com- 
monwealth or state. 

Terse 20. Are huiit upon the foundation of tlie apostles 
and prophets] As the root of the word rendered " house- 



172 Notes on Ephesiaks. 

the apostles and pro^^liets, Je'sus Christ 
hhnself being the chief corner st07ie / 



hold" in the preceding verse signifies also a house or 
building, the apostle changes the figure from that of in- 
mates of the house to that of the house itself. In like 
manner, we frequently describe a family by the term 
house, as "House of Hapsburgh," "House of Stuart," 
etc., and speak of their being "built up " or established 
by the wisdom or valor of their founder. The expres- 
sion "built upon the foundation of the apostles and 
prophets" means, not on them as a foundation, but 
on the foundation they laid — their inspired teachings. 
The term "apostles " denotes, doubtless, that class of 
ecclesiastical officers commonly so called ; and " proph 
ets," "those inspired teachers of the Gospel so called 
in various parts of the New Testament, and especially 
in the first epistle to the Corinthians."' — Bloomfield. 
Jesus Christ himself being the chief come?' stone] Name 
ly, of the temple or building, not of the foundation. A 
corner stone is "a large and massive stone so formed 
as, when placed at a corner, to bind together two outer 
walls of an edifice."* 

* In order to understand this expression properly, we must 
bear in mind, as Chandler observes, that "the strength of build- 
ings lies in their angles; and that the corner-stone is that which 
unites and compacts the different sides of them ; and that the 
chief corner-stone is that which is laid at the foundation, upon 
which the whole angle of the building rests, and which therefore 
is the principal support and tie of the whole edifice. Now Christ 
is the chief corner-stone; the main stress of this spiritual build- 
ing rests upon him, who by his death hath united Jews and Gen- 
tiles, the two different constituent parts of it, into one compact 
regular temple." — Bloomfield. 



Chapter II. 1Y3 

21 In whom all the building fitly framed 
together groweth mito a holy temple in the 
Lord : 



Terse 21. In icliom all the duilding] The whole body 
of believers. The G-reek word rendered " building " is 
said to imply an edifice in process of erection: the 
temple is not yet complete, but is constantly receiving 
additions. Fitly framed together] "Being joined to- 
gether," or composed of parts fitted closely to each 
other; the whole structure is symmetrical. "'The 
members of the true Church are so allied tliat the gifts 
and graces of one are supplementary to the gifts and 
graces of another, Xo qualification is lost, and none 
can be dispensed with." — Eadie. Groiveth] Increaseth 
by the constant addition of "living stones." "The 
present [tense] marks actual growth certainly, and may 
describe a normal condition [of the Church.] Even in 
its immature state, and with so much that is undevel- 
oped, one may admire its beauty of outline and its 
graceful form and proportions. Vast augmentations 
may certainly be anticipated ; but its increase does not 
destroy its adaptation, for it grows as being 'fitly 
framed together.' " Unto a lioly temple] A sacred edi- 
fice ; one designed for the dwelling of God. Each in- 
dividual believer, and the aggregate of such, are else- 
where spoken of in Scripture as the temple of God be- 
cause of his dwelling in their hearts by his Spirit. See 
1 Cor. xvi. IT; vl 19: 2 Cor. vi. 16. In tlie lord'] In 
Christ. It is by its continued union with him, and 
its constant augmentation in numbers and grace, that 
this spiritual temple '"groweth." and derives its char- 
acter of a holy temple. 



1Y4 Notes on Ephesians. 

22 In whom ye also are builded together 
for a habitation of God through the Spirit. 

Yerse 22. In loTioiri] Eadie and Bloomfield render 
this in which; thus connecting the words more directly 
with the naou or temple of the preceding verse ; otliers, 
of perhaps equal repute, prefer the common translation. 
Ye olso] Referring principally, though not exclusively, 
to the Gentile Christians; ''for this verse is the conclu- 
sion of the paragraph which began with the congratu- 
lation, ^ Now ye are no more strangers and foreigners.' " 
— Eadie. Are 'builded together] This may mean either 
"you, together with other believers;" or, "you several- 
ly are all united in this building." The former appears 
more consistent with the context. — Hodge. For a hab- 
■ itation of God] A spiritual indwelling of the Most 
High. Through the Spirit] Thus defining the mode of 
inhabitation. 



CHAPTER III. 



In this chapter Paul alludes hi'iefly to his imprisonment^ 
and its cause / declares God''s puipose of extending the 
blessings of salvation equally to all men., and of found- 
ing one universal Church ; assures them of his earnest 
prayer for the richest manifestations unto them of 
ChrisV s presence .^ and concludes with a noble ascription 
of praise to God. 

FOR this cause I Paul, the prisoner of 
Je'sus Christ for you Gen'tiles, 

Yerse 1. For this cause] On account of the equal ad- 
mission of both Gentiles and Jews to the privileges of 



Chapter III. 1Y5 

the Gospel, as already described. I Paul^ "His own 
name being inserted to give distinctness, personality, 
and authority to the statement." — Eadie. The prisoner 
of Jesus Christ] Paul was now at Rome awaiting his 
trial on the charges preferred against him by the Jews. 
Acts xxviii, 17-19. His imprisonment does not, how- 
ever, appear to have been a very close one, for he. " liv- 
ed in his own hired house," (Acts xxviii, 30.) and was 
freely permitted to receive his friends ; though he was 
constantly in the custody of keepers. By styling him- 
self "the prisoner of Jesus Christ," the apostle would 
seem to intimate that it was not merely because of his 
attachment to Christ, or even because of his efforts to 
promote Christ's cause, but by the will and under the 
providential ordering of Christ, that he was a prisoner. 
— Turner. Eadie, also, says: "One whom Christ, not 
Cesar, had imprisoned. His loss of liberty arose from 
no violation of law on his part ; it was solely in prose- 
cuting his mission." Eor declarations similar to the 
above see 2 Tim. i, 8. and Philem. 9. For you Gentiles'] 
An expression implying, perhaps, both the occasion 
and design of his imprisonment; its occasion, in that 
he had so incensed the Jews by maintaining the equal- 
ity of the believing Gentiles with themselves to spirit- 
ual privileges as to lead to his arraignment; its de- 
sign, in that this confinement would result in advantage 
to the infant Church: verse 13, "for your glory;" 
2 Tim. ii, 10, "for the elect's sakes, that they may also 
attain the salvation which is in Christ Jesus, with eter- 
nal life," The verses following, to the 13th inclusive, 
seem to be parenthetical, and to have been suggested 
to the apostle's mind by his reference to his condition 
as a prisoner, and its cause, "for you Gentiles." 



176 Notes on Ephesians. 

2 If ye have heard of the dispensation of 
the grace of God which is given me to jou- 
ward : 

3 How that by revelation he made known 

_ih . 

Yerse 2. If ye have heard of the dispensation, etc.] 
This phraseology is not to be understood as implying 
any doubt of their "having heard " of his peculiar des- 
ignation to the ministry among the Gentiles, for of this 
they doubtless had full knowledge, having probably 
heard it from his own lips during his ministry among 
them. The sense is, Since ye have heard, etc. By 
"dispensation," or appointment, (vQndiQTQdi stewardship 
in Luke xvi, 2,) is meant that distinguishing mark of 
God's favour by which Paul was constituted emphati- 
cally the "apostle of the Gentiles." Compare Acts 
xvi, 1*7, 'with Rom. xi, 13. It was for this specific 
purpose that Paul was made an apostle ; that he might 
be to the Gentiles especially a witness of Christ's death 
and resurrection; and that, by proclaiming among them 
the great truths connected therewith, he might "turn 
them from Satan to God." To you-ward] You Gen- 
tiles — not merely you Ephesians. 

Yerse 3. How that by revelation he made known imto 
me the ^mystery] The word "mystery" does not here 
denote anything incomprehensible, bat something 
which, though hitherto unknown, and beyond the 
power of human reason to discover, is now disclosed. 
The "mystery " in this case was the design which God 
had always entertained, and now made known, of 
uniting in one holy community or Church the Gentile 
and the Jewish races : verse 6. This grand design 
the Lord Jesus Clmst revealed to Paul in a personal 



Chapter III. 1Y7 

unto me the mystery; as I wi^ote afore in 
few words ; 

4 Whereby, when ye read, ye may under- 
stand my knowledge in the mystery of 
Christ, 

5 Which in other ao'es was not made 



interview, and commissioned bim to carry the tidings 
to the Gentile world. It was by this special instruction 
that the apostle comprehended the world-wide adapta- 
tions of the Gospel, and gave liimself to the work of 
evangelizing the heathen. — Eadie. See Acts xxii, 21 ; 
Gal. i, 16. The necessity for this manifestation lay, in 
part, in Paul's being thus appointed " a witness " of 
Christ's resurrection and present existence, which he 
could not have been had not our Lord appeared to him. 
As I wroU af(xre\ Referring, we suppose, to the state- 
ments made in the two preceding chapters ; especially, ' 
perhaps, to those contained in the first nine verses. 

Terse 4. Whereby] By which writings if carefuUy pe- 
rused. Ye may understand my Jinoivledge] May per- 
ceive my insight into; intimating the most complete 
and accurate acquaintance. In the mystery of Chrisf] 
As before, the design of forming one spiritual body by 
the imion of Jewish and Gentile behevers. It has been 
suggested, as a reason for Paul's thus gravely asserting 
his knowledge of this design, that he was afraid of 
coming evils from Judaizing teachers and haughty 
zealots, and therefore, having illustrated the equahty of 
Gentile privilege, he next vindicates it by the solemn 
interposition of his apostolical authority. — EwdAe. 

Verse 5. WMcl{\ Which mystery. In other ages] 
Conevbeare renders, "in the generations of old," The 
12 



178 Notes ok Ephesians. 

known unto the sons of men, as it is now re- 
vealed unto his holy apostles and prophets 
by the Spirit ; 

original term, it is said, "signifies here the time occu- 
pied by a generation ; an age measured hj the average 
length of human life.'' Was not made Jcnoiun unto the 
sons of men, as it is now revealed'] The apostle is not to 
be understood as saying that in " other ages " the in- 
tention of God to call the Gentiles to equal rehgious 
privileges with the Jews was altogether hidden, for it 
had been rather more than intimated ; but not as clear- 
ly as it is now revealed by the Spirit. It is thought 
by some, though without sufficient reason, that the 
phrase "sons of men " is only another mode of speech 
for "prophets;" meaning the prophets of the older dis- 
pensations; but as this appellation was never bestowed 
on them as a body, it is better to take the words in 
their ordinary acceptation of "successive generations 
of mortal men." Unto his holy apostles and prophets] 
These were, under the new dispensation, the only 
classes of inspired men ; the former being the more 
usual, the latter the occasional organs of the Holy 
Ghost. The term "holy," as applied to these "apos- 
tles and prophets," does not so much designate their 
individual moral character as it does their official re- 
lation. They were persons set apart to a sacred 
work, and are termed "holy" in the same sense as 
the Jewish people were called a "holy nation." By 
the Spirit] The Holy Ghost; who, as equally with 
Christ (Gal. i, 12) the revealer of that Avhich until now 
had "been hid in God," is thus shown, with him, to 
be divine. 



Chapter III. 179 

6 That the Gen'tiles should be fellow heirs, 
and of the same body, and partakers of his 
promise in Christ by the gospel : 

Yerse 6. That the Gentiles should de felloio heirs'] Here 
is the clear explanation of the "mystery" before men- 
tioned — God's intention to constitute belieying Gentiles 
and believing Jews one body. The form in which the 
calling of the Gentiles was predicted in the Old Testa- 
ment led to the impression that they were to partake 
of the blessings of Messiah's reign by becoming Jews; 
and it was not until after the day of Pentecost (indeed 
we incline to the opinion that it was not until long after 
Paul commenced his ministry) that the idea of admit- 
ting belieying Gentiles as such into communion with 
Jewish conyerts, on equal footing, obtained much hold 
of the Jewish mind. The expression -'fellow heirs" 
denotes equality ; " without modification or diminution 
of priyilege. Not residuary legatees, bound to be con- 
tent with any contingent remainder. No; theirs was 
neither an uncertain nor a minor portion." — Eadie. 
And of the same body] ''Not attached, like an excres- 
ence; not incorporated, like a foreign substance; but 
concorporated, so that the additional were not to be 
distinguished from the original members in such a 
perfect amalgamation. The body is the one Church, 
under the one Head, and belieying Jew and Gentile 
form that one body without schism or the detection of 
national yariety or of preyious condition." And par- 
takei*^'] Rather, ^^joiiii partakers;" suggesting the idea 
of being not merely sharers but equal sharers. Of his 
prom-i^e] This "promise " we take to be, of all the ben- 
efits of salyation, though there may be special reference 
to that distinguishing promise of the Gospel dispensa- 



180 Notes on Ephesians. 

V Whereof I was made a minister, accord- 
ing to the gift of the grace of God given 
unto me by the effectual working of his 
power. 

tion — the indwelling of the Holy Ghost. In Ch7^ist] 
Through, or because of Christ; having in view prob- 
ably that ancient promise, "In thy seed shall all the 
families of the earth be blessed." By the gospel] By 
its authoritative announcement of forgiveness and 
adoption into the family of God of all who would be- 
lieve it. 

Yerse Y. Whereof] Of which Gospel. / was made 
a minister] A servant ; from a Greek word signifying to 
obey quickly. In like manner the Master has said, 
" Whosoever of you wiU be the chiefest, shall be serv- 
ant of all;" the "chiefest" being in this respect most 
like Christ, " who came not to be ministered unto, but 
to minister." Paul was "made " or appointed " a min- 
ister " by Christ himself, (Gal. i, 12,) and "immediately " 
(Gal. i, 16) set about the duties of this calhng. Ac- 
cording to the gift of the grace of God] "According to 
the gift " not only implies in agreement with, but 
also suggests the bestowment of qualifications to the 
full extent of the demands of the position. . Chrysos- 
tom says, "The gift would not have been enough if 
it had not implanted within him the power." " Grace '^ 
denotes, as usual, unmerited favor or good will. Given 
unto me by the effectual working of hi^ power] "Effect- 
ual working" has not, as some suppose, the sense of 
irresistible; but properly, that of energy ; it was the 
energetic inworking of God's power, by the Holy 
Ghost, in the mind and heart of Paul, that made him so 
eminent an apostle. He voluntarily gave himself up to 



Chapter III. 181 

8 Unto me, who am less than the least of 
all saints, is this grace given, that T should 
preach among the Gen 'tiles the unsearchable 
riches of Christ ; 

the ministry he had received with all his power, and 
God wrought energetically within him. thus leading to 
that life of astonishing labor and success which he ex- 
hibited. 

Terse 8. Unto me] Eepeated, as though in astonish- 
ment — even unto me 1 Wlio am Jess than the least of all 
saints'] Xot of all apostles, or even ministers merely 
but of all believers. It is a very expressive sentence, 
denoting the deepest sense of unworthiness caused by 
the remembrance of the bitterness which he had for- 
merly entertained toward Christ and his followers, and 
the earnestness ^ith which he had persecuted the 
Church. In this same spirit he calls himself (in 1 Tim. 
i 15) '"the chief of sinners." 7^ this grace given] The 
'"grace" or favour of being appointed an apostle. 
That I should preach among the Gentiles] To them es- 
pecially, though not exclusively: for there is abundant 
evidence that he frequently addressed himself to per- 
sons of his own nation and early faith. The unsearcJiaNe 
riches of Christ] The word "unsearchable " denotes that 
which cannot be fathomed or fully conceived of, so as 
to reach its utmost extent. The term "riches" 
embraces aU that is valuable; •' that treasury of spirit- 
ual blessing which is Christ's." Taken together, the 
phrase ''unsearchable riches" denotes spiritual bless- 
ings of so vast magnitude that the comprehension of 
their hmits and the exhaustion of their contents are 
alike impossible. •• Their source was in eternity, and 
in a love whose fervour and origin are above our ken, 



182 Notes on Ephesians. 

9 And to make all men see what is the 
fellowship of the mystery, which from 
the beginning of the world hath been hid 

and whose duration shall be for ages of ages beyond 
compute. The latest periods of time shall find those 
riches unimpaired, and eternity shall behold the same 
wealth neither worn nor dimmed, nor yet diminished 
by the myriads of its happy participants." — Eadie. 

Yerse 9. And to make all men see] Literall}^, to show 
light, so as to enable men to see or understand. There 
being nothing in the original answering to the word 
"men," some, as Turner, suppose that the passage 
embraces not only men but angels, and cite, in con- 
firmation of their opinion, the statement in verse 10, 
and that in 1 Pet. i, 12. WJiat is the fellowship of the 
mystery] The term "what" refers, we suppose, rather 
to the extent and value of the "fellowship," etc., 
than to what it consists; and "fellowship" to the 
interest or share which "all men" have, or may have, 
in this "mystery" or revelation of love and mercy. 
WJiich from the beginning of the woi'ld] Erom eternity, 
or from the point when the creation of man was re- 
solved on by the Divine Being. Hath been hid in God] 
Locked up in the mind of Deity, and, until recently, 
communicated clearly to no one. "During this in- 
terval of four thousand years," observes Eadie, "God's 
purpose to found a religion of universal offer, adapt- 
ation, and enjoyment, lay unrevealed in his own bos- 
om. Ghmpses of that sublime purpose might be oc- 
casionally caught, but no open or formal declaration 
of it was made. There were hints and pre-intimations, 
or acts that spoke sometimes in cautious and some- 



Chapter III. 183 

in God, who created all things by Je'sus 
Christ : 

10 To the intent that now unto the princi- 
paHties and powers in heavenly places might 

times in bolder phrase ; but till the death of Jesus the 
means were not provided by which Judaism should 
be superseded, and a world-wide system introduced. 
Then the divine Hierophant disclosed the mystery after 
his Son had offered an atonement whose saving value 
had no national restrictions, and when he pom-ed out 
his Spirit on believing Gentiles, and commissioned Saul 
of Tarsus to go far from Palestine and reclaim the 
heathen outcasts." Wlio created all things] Creation 
suggests, also, government, care, providence. In the 
works of creation and redemption nothing was left — 
could not be, in the hands of an infinitely wise and be- 
nevolent being — at hap-hazard, but everything was 
suitably provided for by the Creator. There may be an 
intimation, therefore, that noio this "mystery" was re- 
vealed in accordance with the provisions or decision of 
the All-wise, as being the most proper time for its an- 
nouncement. By Jesus Christ] These words are gen- 
erally regarded as an interpolation. They are omitted 
by the best and most ancient copies. 

Yerse 10. To the intent that now] "Intent" means 
the purpose or reason of a thing. The revelation so 
long hid was now made known in order, partly, that the 
effect following might result. We say "partly," for 
though this was one, and perhaps an important, consid- 
eration in now reveahng the purpose so long hidden, it 
can scarcely have been the principal purpose of the 
revelation. Unto the princixtalities and powers] Terms 



184: Notes on Ephesians. 

be known by the church the manifold wis- 
dom of God, 



denoting various orders and ranks of heavenly beings., 
See note on i, 21. In heavenly jplaces\ Perhaps in 
heaven itself, or in whatever location the abodes of the 
good angels may be. Might he knownj Made known 
— exhibited. By the church^ By means of, or through 
"the Church," the body of behevers on earth. The 
manifold luisdom of God] The various manifestations of 
his wisdom as exhibited in the unfoldings of his pur- 
pose to redeem and unite in one body both Jews and 
Gentiles. The term "manifold," as Chrysostom notes, 
means, not simply varied, but much varied. The wisdom 
described by the epithet is not merely deep or great 
wisdom, but wisdom illustrious for its very numer- 
ous forms, and for the strange diversity yet perfect 
harmony of its myriads of aspects and methods of op- 
eration. Such is generally the meaning of the verse ; 
but its specific reference is not so easily ascertained. 
The v^sdom is connected with the mystery and its 
opening; and that mystery is the introduction of the 
^ Gentiles into the kingdom of God. Once the world at 
large was in the enjoyment of oracle and sacrifice with- 
out distinction of tribe. Then one nation was selected, 
and continued in that solitary enjoyment for two thou- 
sand years. But now again the human race, without 
discrimination, have been reinstated in rehgious priv- 
ilege. This last and liberal offer of mercy was a mys- 
tery long hid, and it might be cause of wonder why in- 
finite love tarried so long in its schemes. But wisdoro 
is conspicuous in the whole arrangement. Not till 
Jesus died and ceremonial distinctions were laid aside 



Chapter III. 185 

11 Accordmg to the eternal purpose Tvliicli 
he purposed in Christ Je'sus our Lord : 

12 In whom we have boldness and access 
with confidence by the faith of him. 

could an iim*estricted salvation be proclaimed. The 
Church of God on earth, to whom is intrusted the duty 
of making known the full and free salvation thus prof- 
fered to man, is thus become to angels their instructor 
in the mysteries of redemption. The interest taken in 
these topics by the holy angels is often asserted in the 
sacred writings. 

Yerse 11. According to the eternal purpose] The "pur- 
pose " signified is God's determination, formed so far - 
back as to have to us the relation of "eternaV to in- 
troduce, eventually, all races of men to the equal priv- 
ilege of sonship; and the promulgation of this "pur- 
pose " to men, and the instruction, by the Church, of 
the angelic intelligences in this truth, is "in accord- 
ance with " this determination. Which he pinposed in 
Christ Jesvs] " Purposed " has here, in the judgment of 
some of the best commentators, the sense of eo:ecuted or 
fidfiUed; namely, by means of Christ's atonement and 
priesthood as the availing cause, and of men's faith in 
hhn as the condition, of this adoption. 

Terse 12. In v:hom we have boldness'] The original 
rendered "boldness "' more properly denotes freedom of 
speech, and may be here used to mark the uttering of 
all our desires, as in prayer to God. A7id access] Prop- 
erly, introduction to any one, with liberty of approach. 
These privileges the believer has "in Christ" in virtue 
of his relation to him. With confidence] Xot only 
without fear, but with the inward assurance of accept- 



186 Notes on Ephesians. 

13 Wherefore I desire that ye faint not 
at my tribulations for you, which is your 
glory. 



ance. The word seems to point out the frame of soul 
in which the privilege of approach and of full utterance 
is enjoyed. It is no timorous approach. It is not the 
access of a distracted or indifferent spirit, but of one 
filled with the assurance that it will not be repulsed or 
dismissed with unanswered petition, for though un- 
worthy it is not unwelcome. By the faith of Jdm] Faith 
which fixes itself upon Jesus as the introducer to, and 
intercessor with, the Fatlier. This, in his glorified 
humanity and essential divinity, he is to the true wor- 
shipper ; and in proportion as this is realized, so is the 
confidence of the petitioner increased or lessened. 

Verse 13. Wherefo7'e] Seeing ye are thus highly 
favoured, being numbered among believers, having free- 
dom of approach unto God and unrestricted communion 
with him, (verses 8-12.) I desire] Rather, entreat; 
for the apostle's expression imports more than mere de- 
sire. That ye faint not] That ye do not become faint- 
hearted, fearful. At my trihulations for you] " Tribula- 
tions," here, is used to express all those trials of mind 
and those physical sufferings to which Paul was ex- 
posed in consequence of his Christian profession and 
teachings. The expression "for you" may intimate 
that some of his "tribulations" might have been 
avoided had he been less devoted to those whom he' 
addresses. Which is your glory] Meaning, probably, 
furnishes you ground of glorying or rejoicing, for in 
no other way do we perceive how his tribulations 
could be " their glory." The firmness, patience, cheer- 



Chapter III. 187 

14 For this cause I bow my knees unto the 
Father of our Lord Je'sus Christ, 

15 Of whom the whole family in heaven 
and earth is named, 



fulness of this man of God under the accumulated 
sufferings of his apostolic life are a rich legacy to the 
Church. 

The entire chapter thus far, from verse 2, is a digres- 
sion from the argument which the apostle was pursuing, 
suggested, apparently, by the reference in the first verse 
to his condition as a prisoner,, and has here its appro- 
priate conclusion in the declaration that the trials he 
was undergoing were for the benefit of his Gentile con- 
verts, and so far from making them ashamed or fearful, 
should be to them a matter of rejoicing, seeing that 
thus the power of divine grace to uphold was exem- 
plified, and the cause he had so much at heart was 
spread. 

Verse 14. For this cause] The connection is with the 
close of the previous chapter and the first verse of the 
present; the "cause" or reason assigned being, that 
they were "builded together for a habitation of God," 
and so constituted a spiritual family. / low my knees'] 
I make prayer. The "bowing the knee " is expressive 
of homage and supplication. Unto the Father] Before 
or tow^ard "the Father" — God — as though his pres- 
ence was revealed and witnessed. Many ancient 
copies omit the words "of our Lord* Jesus Christ" 
as spurious. 

Verse 15. Of ivhom the ivhole family] The original 
here rendered "family" properly denotes the descend- 
ants of the same father, no matter how remote. Hence 



188 Notes on Ephesians. 

16 That he would grant you, according to 
the riches of his glory, to be strengthened 
with might by his Spirit in the inner man ; 



in Luke ii, 4, it is translated "lineage ;" in Acts iii, 25, 
*' kindreds;" and here, "family." Some suppose that 
as God is the creator of angels and of men, and as the 
apostle speaks of the "whole family in heaven and 
earth," we are to understand both men and angels to be 
included in this "family." We think such an inter- 
pretation inadmissible because aside of the apostle's 
argument, which is, that God has formed one Church 
of all races of believing men, who in consequence of 
this belief are graciously acknowledged as his children. 
In heaven and earth] In the present and the unseen 
world ; believers living and departed. Is named] Bear 
his name, (including, of course, his moral nature,) as 
children do that of their earthly parent. 

Verse 16. That he] The Father— God. Would grant 
you] Would give or impart to you. According to the 
riches] Denoting the abundance, the immeasurableness 
of God's resources; and the praj^er to give " according 
to" this, means, to give without stint or limit. What 
a petition ! Of his glory] The perfection of his attri- 
butes, and the honour, praise, homage which are essen- 
tially and eternally his. To be strengthened luith might] 
With power, strength, ability, (by all which terms the 
word is elsewhere rendered,) so as to be enabled suit- 
ably to bear all the trials and perform all the duties of 
the Christian life. By his Spirit] The Holy Ghost, 
who is the divine agent in this process of invigoration. 
In the inner 7nan] The soul, which is the real I, myself 
The apostle is speaking only of the believing or spiritual 



Chapter III. 189 

17 That Christ may dwell in your hearts 

man, who, having yielded to the Holy Spirit free access 
to his inmost soul, gives him the opportunity of therein 
working all his ovm moral nature, and strengthening 
and purifying with mighty power. As a whole, this 
petition is to the effect that they might have "all the 
holy dispositions of their renewed souls invigorated 
with additional power, that thus there might be im- 
parted to them the ability to be steadfast amid tempt- 
ations and persecutions, enjoy spiritual comfort, and 
glorify God in every position." — Bloomfield. 

Yerse 17. That Christ may dwell in your hearts] The 
apostle would seem to have still in mind that " habita- 
tion of God ' ' spoken of at the close of chapter ii, and 
now prays that Christ may dwell in their heart as in a 
holy "temple." To have Christ thus "dwell," denotes 
not merely to have the affections fixed on him, but 
an actual residence of Christ, by his Spirit, in the heart 
of the believer. In the expressive language of Mr. 
Wesley, it is to have Christ "constantly and sensibly 
abide" there; not "as a wayfaring man, that turn- 
eth aside to tarry for a night;" but as a permanent 
resident. " The omnipresent and infinite God is said to 
dweU wherever he specially and permanently manifests 
his presence. Thus he is said to dwell in heaven, Psa. 
cxxiii, 1 ; in Zion, Psa. ix, 11 ; with him that is of a 
humble and contrite spirit, Isa. Ivii, 15 ; and in his 
people, 2 Cor. vi, 16. Sometimes it is God who is said 
to dwell in the hearts of his people ; sometimes the 
Spirit of God ; sometimes the Spirit of Christ, as Eom. 
viii, 9; and sometimes, as in Rom. viii, 10, and in the 
passage before us, it is Christ himself These varying 



190 Notes ois Ephesians. 

by faith ; that ye, being rooted and grounded 
in love, 



modes of expression find their solution in the doctrine 
of the Trinity." — Hodge. The mode of indwelhng is, 
according to Christ's declaration, (John xiv, 17,) by the 
Spirit. It may not be amiss to remind the reader, that 
as " believers," Christ, by his Spirit, already "dwelt in 
the heart " of these Ephesians; the import of the pray- 
er is, therefore, for increased tokens of that indwelling. 
By faiili] Through the exercise of their own faith. It 
is "faith" that first opens the door of the soul to the 
admission of Christ's Spirit, and as that faith strengthens, 
the evidences of his indwelling brighten. That ye^ be- 
ing rooted and grounded in love] Most commentators 
view the expression " rooted and grounded " as a figure 
from two entirely distinct occupations ; the former por- 
tion, "rooted," being drawn from tree culture, the oth- 
er from the art of building; the one having reference 
to the habit of most trees to strike their roots deep into 
the earth for the purposes both of seeking food and of 
stability, that they may the better resist the influence 
of strong winds; the other having respect to the set- 
tling of buildings, until the ground on which their foun- 
dations rest becomes more solid and unyielding. 
Bloomfield, however, thinks there is in the figure no 
reference to tree culture, and asserts "that the expres- 
sion was sometimes used of the foundations of massy 
edifices, accompanied by some word which has refer- 
ence to building." The idea is, that "the love " — their 
love to Christ — should be firmly fixed on him. 

We cannot deny ourself the pleasure, even at the 
risk of being charged with prolixity, of giving to the 



Chapter III. 191 

18 May be able to comprehend with all 
saints what is the breadth, and length, and 
depth, and height ; 

reader the following frora Eadie : '* As love keeps its 
object enshrined in the imagination, and allows it to be 
seldom absent from the thoughts, so love to Jesus gives 
hira such a cheerful and continued presence in the 
mind, that as it gazes ever upon the image, it is changed 
into its likeness, for it strives to realize the life of 
Christ. It deepens also that consecration to the Lord 
which is essential to spiritual progress, for it swavs all 
the motives, and moves and guide's tbe inner man bj its 
hallowed and powerful instincts. And it gives life and 
symmetry to all the other graces, for confidence and 
hope in a being to whom you are indifferent cannot 
have such vigour and permanence as they have in one to 
whom the spirit is intelligently and engrossingiy 
attached. When the lawgiver is loved, his statutes are 
obeyed with promptitude and uniformity. Thus, resem- 
blance to Jesus, devotion to him, and growth in grace, 
as the elements and means of spiritual advancement, 
are intimately connected with love as their living basis. 
The entire structure of the holy fane is fitly framed and 
firmly held together, for it is "rooted and grounded in 
love." 

Yerse 18. Maij be able to comprehend^ To "compre- 
hend " is to embrace, to understand ; not vaguely or in- 
definitely, but clearly : the design of the petitions being, 
as here sliown, that they might be able to grasp, to 
the extent of man's ability, the immeasurableness 
of Christ's love. With all saints] Or holy persons; it 
being the privilege of such to attain to this knowl- 



192 Notes on Ephesians. 

19 And to know the love of Christ, 

which passeth knowledge, that ye 

might be filled with all the fulness of 
God. 



edge. It is these only who can "comprehend" this 
love, either in its nature or extent ; for being a spir- ' 
itnal love of which the apostle speaks, it can only be 
spiritually discerned or known. Tlie 'breadth and lengthy 
etc.] Terms denoting the whole of this love. Many 
fanciful expositions are given of the passage; it is 
enough to say that "the length, breadth, depth, and 
height " of an object expresses the whole of it, and the 
apostle's prayer signifies his desire that they might 
be able to comprehend Christ's love in all its extent, 
so far as their minds could conceive and their hearts 
enjoy. 

Yerse 19. And to know the love of Christ'] Knowledge 
is, in man, the result of experience ; the expression de- 
notes such a deep, inward sense of the love of Christ to 
them, that it sliould not be a matter of mere belief, or 
even of mental perception, but of actual experience, and 
thus of "knowledge." Which passeth knowledge] The 
word rendered "which passeth " is elsewhere translated 
exceedeth or exceeding ; thus that which " passeth " means 
that which exceeds knowledge. But does the "love of 
Christ," in all its phases, exceed knowledge ? Certainly 
not, for it is matter of every-day experience; "but the 
fathomless fervor of a Divine affection surpasses the 
measurements of created intellect ; as the love of a God, 
v/ho can, 'by searching, find it out?' In its origin and 
glor}^ it surpasses comprehension, and presents new and 
newer phases to the loving and inquiring spirit." — Eadie. 



Chapter III. 193 

20 Now unto him that is able to do ex- 

The sense of the petition we take to be, with Bloom- 
field, *' May ye know the immense love of Christ ; though, 
indeed, to co^npletely know it surpasses the powers of 
all finite beings/' Why? Because, as Richard Wat- 
son observes, ''Christ is God; and he who would fally 
know his love, must be able to span immensity, and to 
grasp the Infinite himself." That ye might he filled 
with aU the fulness of God] Completely occupied by it. 
The clause depicts the grand purpose and result of this 
remarkable prayer. Clarke truly observes: ^' Among 
all the great sayings of this prayer this is the greatest." 
The apostle seems to have still in mind the figure with 
which the second chapter closes, that believers " are an 
habitation of Grod," and here prays that ^'the temple " 
may be "filled" with the full manifestation of the 
Deity; not the revelation of '* parts of his ways," but 
that ^'the whole Deity'' might show himself. Eadie 
renders, " that ye may be filled up to all the fulness of 
God;" which is, says he, *"all the fulness which God 
possesses ; the entire moral excellence of God : of his 
uncreated essence it cannot be understood, for such an 
idea would be absurd. This blessed result may not be 
completely realized on earth, but it shall be realized in 
heaven." 

Yerse 20. ISmv unto him] God; the stupendousness 
of whose condescension and gifts suggests the praise 
that is so richly his due. '"Praise succeeds prayer — 
the anthem is its fitting conclusion." That is able to do 
exceeding oMndantly] Far beyond. The phrase impHes 
a sense of ability which labours for expi'ession, and 
hence accumulates its terms. ''The first train of 
13 



194 Notes on Ephesians. 

ceeding abundantly above all that we ask or 
think, according to the power that worketli 
in us, 

thought," observes Eadie, "seems to have been, 'to do 
bej^ond all which we ask or think;' but this description 
did not exhaust the apostle's conceptions, and so he in- 
serts, 'more than abundantly,' or 'abundant far be- 
yond.' " Above all that we ask or think] Does the apos- 
tle here intimate that the enlarged petitions he had 
proffered v^^ere so far from being extravagant that they 
did not reach the limit of authorized prayer? There 
may be desires in the believer's heart not only beyond 
the power of expression, "but far surpassing even such 
thoughts as are too big for words and too deep for 
utterance," yet above and beyond these is God "able 
to do," for we cannot desire what we cannot conceive, 
and his "ability " (by which we understand both abil- 
ity and disposition, as the "knowledge" of God, in 
Matt, vi, 32, intimates his providential care as well as 
knowledge) is beyond our thought. It is as illimitable 
as his nature. Accoi^ding to the poiver thai worketh in 
us] "According to" has here, apparently, the sense of, 
as is shown or proven by "the power that worketh in 
us." The wielder of that power had already raised 
them from the death of sin to the life of righteousness ; 
from the relation of "strangers and foreigners " to that 
of "fellow-citizens with thef saints and of the house- 
hold of God;" and he by whom this wonderful change 
had been produced was abundantly sufficient to im- 
part to them in the future blessings far exceeding 
those already conferred and beyond their utmost 
conceptions. 



Chapter III. 195 

21 Unto him be glory in the church by 
Christ Je'sus throughout all ages, world 
without end. Amen. 

Yerse 21. Unto hwi te glory in the church'] Let him 
be exalted or praised "in " or by the entire company of 
behevers on earth and in heaven. Throughout all ages, 
woi'ld without end] "An exceeding strong and animated 
expression, signifying "through the succession of all 
generations unto the latest period of eternity." — Bloom- 
field. This combination of phrases is, as Dr. Hodge 
observes, "in keeping with the cumulative character of 
the whole context. Finding no ordinary forms of ex- 
pression suited to his demands, the apostle heaps to- 
gether terms of the largest import to give some vent 
to thouo"hts and aspirations which he felt to be unutter- 
able." 

"But we, too, are called to bow our knees unto the 
God and Father of our Lord Jesus Christ, and seek, by 
believing prayer, to be ourselves filled with all this ful- 
ness; and thus shall the stream be directed to our own 
souls, and flow on without obstruction. It is thus that 
his power shall subdue the dominion of sin, and we 
shall walk in all the liberty of true holiness, When 
our life is thus a life of faith in the Son of Grod, he shall 
dwell continually in our hearts, rooting and grounding 
us in love, and strengthening us with spiritual might 
according to the riches of his divine glory." — Richard 
Watson. 



196 Notes on Ephesians. 



CHAPTER IV. 

The apostle exhorts the Ephesians to a life consistent with 
the excellence of their profession ; to unity of faith ; de- 
clares the object of Christ in conferring upon the Church 
various classes of ministers to be for the perfecting of the 
saints ; admonishes them against the evil courses of un- 
renevjed men ; and to the cultivation of personal holiness. 

T THEREFORE, the prisoner of the Lord, 
JL beseech you that ye walk worthy of the 
vocation wherewith ye are called, 

Yerse 1. ij therefore, the prisoner of the Loi'd] Paul 
had already made reference to his bondage, (chap, iii, 
1, 13,) and now again reminds the Ephesians of it, with 
the design, probably, of showing to them that, notwith- 
standing his own tribulations, he was neither unmind- 
ful of them nor of the duty which, as their spiritual 
father, he owed to them ; and, at the same time, of 
eliciting a deeper interest in, and more complete obedi- 
ence to, the advice he wafe about to give than they 
might otherwise feel or accord. The apostle here com- 
mences the more practical part of his letter with an 
appropriate retrospective reference; though the exact 
point to which he refers is not clear. We suppose it 
to be to those passages in the preceding portion which 
describe the exalted spiritual privileges of which they 
had been made partakers. Beseech you] To "beseech " 
is most earnestly to entreat. T?tat ye walk worthy of 
the vocation ivherewith ye are called'] The word here 
translated "vocation," is everywhere else in the New 
Testament rendered "calling;" it denotes that state of 



Chapter IY. 197 

2 With all lowliness and meekness, with 
long-suffering, forbearing one another in 
love ; 

3 Endeavouring to keep the unity of the 
Spirit in the bond of peace. 

gracious acceptance with God to which these Ephesians 
had been "called" or invited by the Gospel. To 
" walk worthy " of this state was to conduct themselves 
becomingly — suitably to their profession. 

Yerse 2. With all loivliness and meekness] "Lowli- 
ness " is the opposite of high-mindedness or arrogance ; 
it is a spirit of profound humility respecting one's self. 
"Meekness " is not merely a disposition "which is not 
provoked and angered by the reception of injury, but 
that entire subduedness of temperament which pre- 
serves its possessor in composure in all circumstances, 
and enables him ever to give 'that soft answer which 
turneth away wrath.'" With lon^j -suffering'] That pa- 
tient self-possession which enables a man to bear 
with those who oppose him, or who in any way do him 
injustice. Forbearing one another] Bearing with each 
other under provocation; the manifestation of that 
spirit of long-suifering before enjoined. In love] De- 
noting the principle in which the dispositions and con- 
duct recommended are to have their source. 

Yerse 3. Endeavouring to keep] Using diligence so to 
do; as Wiclif renders, '■^'busy to keep." The unity of 
the Spirit] Oneness of the Spirit ; meaning, harmony 
of spiritual view in all essential points of doctrine and 
duty, and that oneness of affection and interest so 
agreeable to the nature and teachings of the Holy 
Spirit, whose influences, however diverse, are never 



198 Notes on Ephesians. 

4 There is one body, and one Spirit, 
even as ye are called in one hope of your 
calling ; 

conflicting. "If," remarks Eadie, "thej cherished hu- 
mility, meekness, and universal tolerance in love, as 
the apostle hath enjoined them, it would be no difficult 
task to preserve "the unity of the Spirit." In the lond 
of peace] "Peace," or spiritual tranquillity, resulting 
from the unity just mentioned, binding them together 
as by a bond. " Having urged the duty of preserving 
unity, the apostle proceeds to state both its nature £fnd 
grounds. It is a unity which aiHses from the fact that 
there is and can be but one body, one Spirit, one 
hope, one Lord, one faith, one baptism, and one God." 
— Hodge. 

Yerse 4. There is one tody] The Church; the one 
universal Church of Christ. This declaration of the 
oneness of the Christian Church, though composed of 
peoples of many nations and of various tongues, is de- 
signed to illustrate the foregoing exhortation. And one 
Spirit] One divine Holy Spirit (the third person of the 
Trinity) pervading the one Church, even as the human 
body, although composed of many members, is con- 
trolled, guided, filled by one soul. See chapter i, 23 ; 
ii, 16. For a very similar statement, see also 1 Cor. 
xii, 13, "for by one Spirit [the Holy Ghost] are we all 
baptized into one body, [one Church,] whether we be 
Jews or Gentiles, whether we be bond or free." Even 
as ye are called in one hope] The oneness of the " hope " 
of all believers is here cited as an illustration and proof 
of their unity. The "hope," is that anticipation of 
future blessedness which is common to aU believers, 



Chapter IV. 199 

5 One Lord, one faith, one baptism, 

6 One God and Father of all, who is above 
all, and through all, and in you all. 

^' the hope laid up for you in heaven." Col. i, 5. Of 
your calling] Arising from your calling, as the origin 
of the hope. The invitations and promises of the 
Gospel are the ground of hope to every believer. 

Verse 5. One Lord] Jesus Christ. The title denotes 
one having supreme ownership and authority : our com- 
mon Sovereign, the one Proprietor. One faith'] One 
object of faith, one and the same ground of confidence — 
the one Sacrifice. One baptism] Baptism is, in its spir- 
it, a solemn consecration of one's self to God through 
Christ, accompanied by the application of water to the 
person in the name of the Holy Trinity. This is the 
result and expression of the "one faith" in the "one 
Lord," and is the introduction into the "one body" of 
believers under the influence of the "one Spirit." 
"As many as have been baptized into Christ have 
put on Christ. There is neither Jew nor Greek; ye 
are all one in Christ J^sus." Gal. iii, 27, 28. 

Verse 6. One God] Here is the climax ; as Eadie has 
it, the "ultimate, highest, and truest unity." "The 
Lord our God is one Lord." And Father of all] Of the 
whole Church; for it is, we think, believers only the 
apostle has in mind. Who is above all] The relation 
expressed seems that of simple sovereignty, the ruling 
in the Church, and in the heart of each member thereof. 
And through aU] His nature permeating every believer, 
in a greater or less degree, so that there exists an 
actual union, not of mere opinion and feeling, but of 
nature, spread throughout the whole spiritual man. 



200 Notes on Ephesians. 

7 But unto every one of us is given grace 

And in you alT\ In the entire Church, through each in- 
dividual member. We take this to be even a stronger 
expression than the preceding, as conveying the idea 
not merely of actual union, but of entire indwelling. 
This intimate union between G-od and the Church is 
beautifully set forth by Christ in his prayer recorded in 
John xvii, 21 : " That they all may be one ; as thou, Fa- 
ther, art in me, and I in thee, that they also may be 
one in us^ 

" All these elements of oneness enumerated in verses 
4-6 are really inducements for Christians to be forward 
to preserve the 'unity of the Spirit in the bond of 
peace,' It is plainly of the one holy universal Church 
that the apostle has been speaking ; not of the visible 
Church, but of the real spiritual Church of the 
Eedeemer, which is one body. All the members of 
that Church partake of the same grace, adhere to the 
same faith, are washed in the same blood, are filled 
with the same hopes, and shall dweU at length in the 
same blessed inheritance. There may be variations in 
'lesser matters of ceremony or discipline,' and yet this 
essential unity is preserved. Christ's claim for the 
preservation of unity is upon all the churches; not a 
truce, but an alliance; not a compromise, but a verita- 
ble incorporation among 'all who in every place call 
upon the name of Jesus Christ our Lord, both their 
Lord and ours.' " — Eadie. 

Yerse 1. But unto every one of us] "Us" believers. 
Is given grace] Those various distinguishing traits and 
virtues which mark each individual disciple. It thus 
appears that the "unity " pressed upon the attention of 



Chapter IY. 201 

according to the measure of the gift of 
Christ. 
8 Wherefore he saith, When he ascended 

the Ephesian Church is not to be regarded as a di- 
rection to seek uniformity of character. According to 
the measv/re of the gift of Christ] To the extent which 
Christ sees fit to impart. " "While each individual re- 
ceives," observes Eadie, "he receives according to the 
will of the Sovereign Distributer. And whether the 
measure be great or small, whether its contents be of 
more briUiant endowment or of humbler and unnoticed 
. talent, aU is equally indispensable to the union and edi- 
fication of that body in which there is 'no schism,' 
and forms an argument why each one gifted with such 
grace should keep the unity of the Spirit. The law of 
the Church is essential unity in the midst of circum- 
stantial variety." These gifts being free, they ought to 
excite, not conceit and arrogance, but thankfulness to 
God for their bestowment. 

Terse 8. WJierefo^x] On which account; because of 
the impartation, foreseen and foredeclared, of these va- 
rious -'gifts" by Christ. He saith] Who saith? The 
Holy Spirit, in Psa. Ixviii, 18. When he ascended, etc.] 
The apostle does not quote the passage literally, but 
substantially ; and its appHcation to Christ shows, that 
if it were not written exclusively of him, it had at 
least some reference to him. It was as our mediator 
that he "ascended" and received "gifts;" and it is in 
that character that as then, so now, he dispenses to 
men the gifts procured for them by his own vicarious 
death and intercession. The Christ is here represented 
as a conqueror who, having defeated his enemy, re- 



202 Notes on Ephesians. 

lip on high, he led captivity captive, and 
gave gifts imto men. 

9 I^ow- that he ascended, what is it but 
that he also descended first into the lower 
parts of the earth ? 



turned in triumph to his forraer habitation in heaven. 
He led captivity captive] He overcame and led captive 
him who had formerly led others captive; referring, 
probably, to death. In like manner the inspired 
^vriter calls on Barak, Judges v, 12: "Arise, Barak, 
and lead thy captivity [those who had recently op- 
pressed Israel] captive." And gave gifts unto men] 
Spoken, perhaps, with special reference to those re- 
markable " gifts " poured upon the disciples on the day 
of Pentecost, (Acts ii, 1-4, 38,) and which were the 
first strongly marked results of Christ's ascension some 
ten days before. The figure is drawn from the custom 
of dividing among the conquerors the spoils taken from 
the vanquished enemy. 

Yerse 9, Now thai he ascended, what is it, etc.] 
What does it imply but that he had descended. Into 
the lower parts of the earth] Much difierence of opinion 
exists as to the precise meaning of this phrase. Some 
understand by it what has been termed "Christ's 
descent into hell;" others take it of his being entombed 
in the grave; others, again, construe it to mean simply 
his coming down from heaven w^hen he assumed our 
flesh, and his subsequent dwelhng on earth until his 
death. The latter view meets, we think, all the re- 
quirements of the text, and seems most in accordance 
with the apostle's argument. 



Chapter IY. 203 

10 He that descended is the same also that 
ascended .up far above all heavens, that he 
mio'ht fill all thins-s. 

1 1 And he gave some, apostles ; and some, 

Verse 10. He that descended is the same also that as- 
cended] The original is said to be emphatic, denoting 
He and none other. His identity could not be dis- 
puted ; neither was his nature changed. In his glorifi- 
cation he is the same compassionate being that he was 
when, in his humiliation, he was "the man of sorrows." 
And as then he had "compassion on them that were 
out of the waj," so stiU he confers on men gifts of 
priceless value. Far above all heavens] The Jews en- 
tertained the opinion that there were several regions 
denominated heaven or heavens more or less elevated. 
So Paul (2 Cor. xii, 2) speaks of the third heaven. By 
the expression "above all heavens " we understand to 
the highest or most glorious of these abodes, TJiat he 
might fill all things] Not, we think, "that he might fill 
all things " with his divine, spiritual presence, as most 
commentators interpret, for this he had done before he 
descended and again ascended ; but either that he 
might "fill" or supply each station in the Church with 
its appropriate officer, or, with Bloomfield, "that thus 
he might fill all persons (that is, all behevers) with the 
gifts and graces necessary for them. The reason why 
the neuter was employed in preference to the masculine 
[all tilings instead of all persons] seems to have been 
that the apostle regarded the persons in question as 
members of the same mystical body of Christ the 
Church." 

Verse 11. And he] Jesus — the same Jesus whose 



204 Notes on Ephesians. 

prophets ; and some, evangelists ; and some, 
pastors and teachers ; 



body the Church is. Gave] Constituted or appointed. 
'•The object of the apostle is not simply to affirm the 
fact that there are various offices in the Church, or that 
they are of divine institution ; but also to show that 
they exist in the form of donations, and are among the 
peculiar and distinctive gifts which the exalted Lord 
has bequeathed. The writer wishes his readers to con- 
template them more as gifts than as functions." — Eadie. 
Some^ apostles] Some to be apostles. Not only was the 
office of Christ's appointment, but the men to fill the of- 
fice were of his own selection. Eor some notice of their 
peculiar quahfication see Gal. i, 1, and Eph. i, 1. And 
some^ prophets] Not, apparently, so much predictors of 
future events, as preachers and expounders of the word, 
who spoke under the immediate impulse of the Holy 
Ghost. Their instructions being thus rendered infallible, 
the Church is built on the foundation laid by them as 
well as on that laid by the apostles, chap, ii, 20. " They 
were," says Eadie, "inspired improvisatori in the Chris- 
tian assemblies, who, under irresistible impulse, taught 
the Church, and supplemented the lessons of the apos- 
tles, who, in their constant journeyings, could not re- 
main long in one locality. What the Churches gain 
now by the spiritual study of Scripture they obtained 
in those days by such prophetical expositions of apos- 
tolical truth." Their work would seem to have been 
chiefly in the Church ; for the apostle says that "proph- 
esying serveth not for them that beheve not, but for 
tliem that believe;" though we suppose not useless to 
unbehevers. And some^ evangelists] Itinerating preach- 



Chapter IV. 205 

12 For the perfecting of the saints, for the 

ers of the Gospel, employed as the immediate assist- 
ants of the apostles, who directed their movements. 
Of this class were, probably, Timothy and Titus ; and as 
the apostle Paul directed them to ordain bishops or 
presbyters in the several Churches, but gave them no 
authority to ordain successors to themselves in their 
particular office as evangelists, they must be reckoned 
among the number of extraordinary and temporary 
ministers suited to the first age of Christianity." — Wat- 
son. The term " evangelist " is used in the New Testa- 
ment only here and in Acts xxi, 8, and 2 Tim. iv, 5. 
And some, pastors and teachers'] Whether these appella- 
tions denote two distinct classes, or only two grades of 
the same class of officers, is a disputed question, 
Bloomfield considers them to have been of the same 
rank, but supposes the "pastors " to have been persons 
holding more influential positions than the "teachers " 
— as city and country pastors. They are doubtless the 
ordinary, as the preceding classes were the extraordi- 
nary ministers of the Church. 

Yerse 12. For the perfecting of the saints'] The word 
rendered "perfecting" properly denotes to put in com- 
plete order — to make fully ready. All these " gifts " or 
appointments were made that men might, by their prop- 
er use, be fully fitted for the enjoyment and honoring 
of God, here and hereafter. The expression conveys, 
therefore, the sense of making these saints "perfect" 
in ^aU things appertaining to their holy religion. For 
the work of the ministry] That the "work" or service 
of the ministry might, by this arrangement, be the 
more efficiently discharged — its "working" be the 



206 Notes on Ephesians. 

work of the ministry, for the edifying of the 
body of Christ: 

13 Till Yve all come in the unity of the 
faith, and of the knowledge of the Son of 



more effective. For the edifying] The building up, the 
making strong and harmonious in all its parts, thus par- 
ticularly defining the nature of "the work " of the pre- 
ceding clause. Of the body of Christ] The Church ; 
that spiritual temple of the living God, so frequently 
referred to in this epistle. 

Learned men differ widely in their views of the con- 
nection and import of the various clauses of this verse ; 
many of them taking the ground that the sentences 
need to be transposed, so as to read, " for the work of 
the ministry, for the edifying of his body, in order to 
the perfecting of his saints." We much doubt whether 
this hberty should be taken. 

Yerse 13. Till we all] The whole body of ''saints," 
(verse 12,) both of that and of every future age. In 
the term "^^7Z" there is probably an intimation con- 
veyed that these "gifts" or appointments of the Chris- 
tian ministry will continue, in their essential features, 
until tlie Church on earth shall be lost in the Church in 
heaven. Come] Arrive at; attain unto: suggesting a 
continual approach toward that standard of high moral 
excellence to which all " saints" are called ; and which 
is more particularly defined in the following clauses. 
In the unity of the faith] Rather to unity or agreement 
of faith, especially, as the context shows, oneness of 
belief respecting Christ. And of the knowledge of the 
Son of God] Primarily, knowledge of his essential 
character and dignity ; and secondarily, of their own 



Chaptee IY. 207 

God, unto a perfect man, unto the measure 
of the stature of the fulness of Christ : 
14 That we henceforth be no more children, 

intimate connection with him. A further step forward 
in the divine hfe. Unto a perfect mari] "Perfect" or 
complete in all the characteristics of the Christian 
character. Unto the measure of the stature of the fullness 
of Christ] These are figures drawn from the physical 
growth of the body, employed to set forth growth of 
the spiritual nature. "The measure of the stature," 
etc., denotes literally attainment unto the size, and 
strength, and build, of manhood ; and metaphorically, 
the growth of the immature believer to the moral de- 
velopment of perfected Christian character. "Fulness 
of Christ," imphes, to the full attainment of his re- 
quirements. "The apostle having styled the Church 
Christ's body," says Holden, "he continues the meta- 
phor, declaring that the different orders mentioned 
verse 11 were designed for the general good of the 
Church, or body of Christ, (verse 12,) till aU those 
who form that body arrive at that unity of faith, that 
maturity and full growth of spiritual knowledge and 
piety, which he caUs ' perfect manhood, ' and 'the meas- 
ure of the stature of the fulness of Christ;' that is, 
the complete standard of the spiritual advancement 
which the Church of Christ is destined to exhibit." 

Yerse 14. That we be no more children] Be no longer, 
as children, easily diverted from one course to another; 
for it is to the characteristic instability of childhood, so 
unbecoming men. that reference is had. The words are 
thought, by some, to convey an intimation that those 
addressed had been, or now were, vacillating in their 



208 Notes on Ephesians. 

tossed to and fro, and carried about with ev- 
ery wind of doctrine, by the sleight of men, 



Christian course. Tossed to and fro] As waves are 
tossed about by the winds. And carried about with 
every wind of doctrine] Constantly changing in religious 
opinions, and consequently more or less in practice. 
The effect of varying ''doctrine" or instruction is here 
strikingly compared in its influence to that of wind 
when blowing from no particular quarter, but rapidly 
veering around, and tossing whatever is subject to its 
power now this way, now that. The Mediterranean 
Sea, with which Paul must have been well acquainted, 
is said to be peculiarly subject to sudden and violent 
gusts of wind, termed "Levanters," which are of this 
erratic character. In the use of a somewhat similar 
figure the apostle, in Heb. xiii, 9, exhorts the converts 
from Judaism not to be "carried about with divers and 
strange doctrines;" and the apostle James (i, 6) com- 
pares the unstable to " a wave of the sea, driven with 
the wind and tossed." Stability is a grace of the ut- 
most moment. By the sleight of men] "A metaphor," 
says Bloomfield, " taken from playing at dice. The 
word, however, had not only that sense, but also that 
of cogging (or loading) the dice," whereby the inexpe- 
rienced were defrauded of the game. The point of 
comparison is, that as the unwary and inexperienced 
gamester is easily duped by the more practiced one, so 
these Ephesians, and all other beUevers of similar 
character, if they continued to be as children in the 
knowledge of Christ, would be easily imposed on and 
led astray by the erroneous teachings of designing 
men. The elders of this Church had already been cau- 



Chapter IV. 209 

and cunning craftiness, whereby they lie in 
wait to deceive ; 

15 But speaking the truth in love, may 
grow up into him in all things, which is the 
head, even Christ: 



tioned by Paul to be on their guard against this evU, 
as related Acts xx, 17, 28-30. And cunning craftiness] 
Artful, sly teachings; denoting that the errors would 
not be openij inculcated, but in an underhand and 
wily manner. Whereby they lie in wait to deceive] Care- 
fully and secretly wait and watch for an opportunity to 
accomplish the business in hand. The expression sug- 
gests that their erroneous teaching would not* be of ig- 
norance, but of settled evil purpose ; designed- 
Verse 15. Bvf] So fsx from being ^'tossed to and 
fro" in uncertainty, and ^^ carried about" with every 
deceptive doctrine. Speaking] Meaning, receiving and 
maintaining. The trvih in love] The " truth " referred 
to is stiU, we think, not truth in general, or even all 
religious truth, but especially, as before, the ^' truth" 
respecting the character and work of Christ, and their 
relations to him. May grow up into him] Implying a 
constantly increasing assimilation to him in their moral 
nature : the partaking more and more of his perfection 
of character. ** Conformity to Christ is the end to be 
attained." — Hodge, In all things] Following the figure 
of the growth of a body, in all the parts, all the organs 
and members thereof so as to secure symmetrical 
growth : or, looking only at the thing signified, in all 
particulars; in the inward and outward life. Which 
is the heaxi] Xamely, of the entire body of saints, the 
Church. 

14 



210 Notes on Ephesians. 

16 From whom the whole body fitly joined 
together and compacted by that which every 
joint supplieth, according to the efiectual 
working in the measure of every part, mak- 

Yerse 16. From wliorri] From Christ, whQ is the ori- 
gin of spiritual life to his people. The apostle here 
resumes the figure introduced in the 12th and 13th 
verses, the following out of which had been interrupted 
by the hortatory matter of the 14th and 15th verses, 
and declares that the Church, as Christ's body, not only 
grows to assimilation to him, but derives, also, its sup- 
port and strength from him. The luhole body] The en- 
tire body, and each individual member thereof Fitly 
joined together and compacted hy that ivhich every joint 
supplieth] In a literal interpretation, the words ''fitly 
joined " are thought to have special reference to the 
inter-adaptation of part to part, while "compacted" is 
supposed more particularly to denote the solidity or 
strength of the structure when thus "fitly joined." 
The words "by that which every joint supplieth," 
have reference both to the various joints, ligaments, 
and tendons which connect and hold strongly together 
the various parts, and to the absorbents, arteries, and 
other vessels by which the body is supplied with nour- 
ishment and other means of growth. As "every joint 
supplieth" some portion of security or nourishment to 
the whole, we learn that there is nothing superfluous 
in the bod}^ : nothing but what is needful to the well- 
being of the whole frame. According to the effectual 
working in the measure of every part] The growth be- 
ing symmetrical in all its parts : each portion of the 
body receiving, and contributing its " measure " or 



Chapter IY. 211 

eth increase of the bodv unto the edifying of 
itself in lore. 
17 This I say therefore, and testify in the 

share to the general and harmonious whole, because 
each portion is ''eiSectually " or energetically and 
equally, according to the demands made upon it, sup- 
phed with and supplieth the vital power from the 
source of its life. Maketk increase of the body~\ Through 
this equitable distribution of the vital energy. Unto 
the edifying] Or building up in health and strength. 
Of itself] •* The body itself elaborates the material of 
its OTvn development. Its stomacli digests the food, 
and the numerous absorbents extract and assimilate its 
nourishment. The energy is in every part at once, but 
in every part in due proportion." Dropping the figure, 
and looking only at the thing signified, we here learn, 
^*that as the body thus grows up to maturity, so the 
body of Christ, (his Church,) being held together by 
each member doing his utmost for the good of the 
whole, grows into a complete spiritual body, fit for the 
service of Christ, and is upheld by the mutual support 
and love of the members, under the fostering care and 
authority of its head." 

Verse IT. This I say therefore'] Expositors are not 
agreed on the connection of this verse : some connect 
it with verse 1 : others think it follows naturally from 
the matter immediately preceding. This seems to us 
the more likely conclusion. And testify in the Lord] 
To ''testify" usually means, to bear testimony or wit- 
ness; here it appears to mean, solemnly to enjoin, as 
one does who swears a fatness. '"In" has, probably, 
the sense of hy : "Z^l/ the Lordf'^ by his authority, 



212 Notes on Ephesians. 

Lord, that ye henceforth walk not as other 
Gen'tiles walk, in the vanity of their mind, 

18 Having the understanding darkened, 
beino' alienated from the life of God throiiirh 



and by jour duty to him. The whole is a solemn ad- 
juration. That ye henceforth walk not as other Gentiles 
walU] To "walk" in a certain way is a frequent Scrip- 
ture form of denoting a course or habit of life. So the 
direction to "henceforth walk not as other Gentiles," 
is an injunction no longer to live as they — not longer 
to do as they do : although they had so done when 
themselves "dead in trespasses and sins." The "other 
Gentiles" denotes, of course, the unconverted or hea- 
then Gentiles, whose licentiousness and ungodliness 
are set forth in the description following. In the vanity 
of their mind'] "Mind," here, should not be restricted 
to the intellect; it includes the whole spiritual or emo- 
tional nature; and by walking in "vanity" of mind, 
we understand in the pursuit of worthless and empty 
things, unsatisfying and unreal. 

Yerse 18. Having the understanding'] The higher in- 
tellectual nature. Darkened] Bloomfield says the orig- 
inal literally means, lefooled; indicating not only an 
obscuration which kept spiritual things from being 
perceived in their proper form and character, but 
which also presented those that were seen as dis- 
torted and hateful objects. Being alienated] Estranged 
from — made alien to. The life of God^ That spir- 
itual life of which God is at once the giver and sup- 
porter. "That life from God," says Eadie, "which 
existed in unfallen man, and re-exists in all behevers 
who are in fellowship with God — the life wliich results 



Chaptee IY. 213 

the ignorance that is in them, because of the 
bhndness of their heart : 

19 Who being past feehng have given 
themselves over unto Lasciviousness to work 
all uncleanness with greediness. 

from the operation and indweUing of the Holy Ghost."' 
Tlrrough the ignorance that is in tJierji] This is assigned as 
the ground of the alienation just mentioned. EUicott 
suggests that the words '*in them " "seem intended to 
point out the indweUing, deep-seated nature of the ig- 
norance," which, as appears from the next clause, was 
of a wilful and malicious character. Because of the 
blindness] Rather, hardness, callousness, as the word is 
usually rendered ; thus denoting insensibihty. See Mark 
vi, 52 ; viii, IT, etc. Of their heart] Of their moral affec- 
tions. Indulgence in sin had. hardened them against 
divine impressions, had produced ignorance of God, 
and alienation from that spiritual life which exists only 
in connection with him. 

Terse 19. Who being past feeling] No longer sensible 
of pain for wrong-doing, but who have arrived at that 
st^ate of moral apathy and deadness which takes place 
when men cease altogether to regard their obligations 
to the Supreme Being. Have given theviselves unto las- 
civiousness] To gross sensuahty — to wantonness. To 
worh all uncleanness] To engage in all forms of sin. A\'iTh 
especial reference to sexual vice, and that as a pleas- 
ant service. The refinements of the highest civihzation 
among the voluptuous Greeks restrained them not from 
this gross immorality. With greediness] Eagerness of 
desire. Because the word here rendered '* greediness " 
properly denotes desire for more, many expositors 



214 Notes on Ephesians. 

20 But ye have not so learned Christ; 

21 If so be that ye have heard him, and 



translate it by the corresponding term covetousness, 
and understand the apostle to assert that those whom 
he is describing were not only lascivious, but that they 
followed this evil course from sordid motives as well as 
from beastly inclinations. We know not that it is ne- 
cessary to put this construction, though such vices 
usually go together, and are frequently so classed by 
Paul ; as, for instance, chap, v, 5 ] Col. iii. 5 ; 1 Cor. 
V, 10. 

Yerse 20. But ye] Ye saints : ye converted Ephe- 
sians: spoken with distinct and emphatic contrast to 
those unconverted and feelingless heathen. Have not 
so learned Christ] Some commentators understand by 
this, "Have not so learned the doctrines of Christ;" 
others maintain a distinct reference to our Lord him- 
self " Wq can only regard Christ as the object wiiich 
is learned, the content of the preaching, so that the 
hearer, as it were, takes up into himself and appropri- 
ates the person of Christ himself." — EllicoU and Ols- 
hausen. Says Hodge: "As the Scriptures speak of 
preaching Christ, which does not mean merely to 
preach his doctrines, but to preach Christ himself, to 
set Mm forth as the object of supreme love and con- 
fidence ; so ' to learn Christ ' does not mean merely to 
learn his doctrines, but to attain the knowledge of 
him " as our Redeemer and Saviour. For a somewhat 
similar, though not identical, expression, see Col. ii, 6, 
"As ye have received Christ Jesus the Lord," etc. 

Yerse 21. If so be that ye have heard hiin] Rather, 
"if, indeed," or, "if, as I take for granted." The ex- 



Chapter IY. 215 

have been taught by him, as the truth is in 
Je'sus : 
22 That ye put off concerning the former 

pression neither intimates donbt nor assefts that they 
'•had heard"' but is to be taken as the apostle's mode 
of saying that he does not question the fact but as- 
sumes it. The words "ye have heard" Christ, do not 
necessarily- imply that they had literally " heard " his 
voice by any direct communication from himself, but 
merely that they had heard him through his constituted 
embassadors, the apostles and other teachers commis- 
sioned by him to proclaim his GospeL There is an im- 
phcation, however, that they had so heard as to receive 
him. And have been taught by hi7n] Rather, *' in him," 
— in union with him ; denoting both their communion 
with Christ and those further and clearer teachings 
they had received since they first *• heard" him. As 
the truth is in Jesu^l The truth as it dwelt in Jesus, as 
an inherent and distinguishing character, '• Embodied, 
as it were, in a personal Saviour, and in the preaching 
of his cross." — Ellicott. The nature of that truth is 
more specifically mentioned in the verses following. 

Yerse 22. That ye put off^ Cast away from you, as 
je would a garment no longer fit for use. Concerning 
the former conversation'] The former views and habits 
of life. The reference is to the change of principles 
and manners required by Christ of all his followers, as 
an essential qualification o? oneness with him. The old 
man] The old nature, dispositions, and affections. Eor 
a similar use of terms, see Rom. vi, 6 : CoL iii, 9. 
Which is corrupt] The leading idea of the original is, 
wasting — tending to destruction. It is employed ^q 



216 Notes on Ephesians. 

conversation the old man, which is corrupt 
according to the deceitful lusts; 

23 And be renewed in the spirit of your 
mind ; 

denote approaching decay. This is the case with man, 
morally, in a state of nature. The evil that is in him 
is constantly increasing, unless "put off," and lead- 
ing further and further from God. Accordmg to the de- 
ceitful lusts] According to their workings — as they are 
indulged. These "lusts," or, as is here to be under- 
stood, evil desires of all kinds, especially sensualitj^ 
are happily termed "deceitful," because they fail of 
reahzing to their possessor the expected benefit and 
satisfaction. 

Yerse 23. And he renewed'] Made anew, brought into 
that degree of moral conformity to God in which they 
could serve him "in righteousness and true holiness.'^ 
This grace is wrought in every faithful believer's heart 
by the influence of the Holy Spirit, and hence is properly 
spoken of in Titus iii, 5 as "the renewing of the Holy 
Ghost." In the spirit of yoti/r mind] Some take this 
expression to denote the controlling principle of the 
mind: in the language of Turner, "the motor which 
determines the will." Hodge says, "The spirit of the 
mind is its interior life : that of which the mind, heart, 
soul, are the modes of manifestation." Mr. Wesley 
designates it as "the very ground of your heart." All 
these take the "spirit" spoken of to be, not the Holy 
Spirit, but their own spirit. Others, however, as Elli- 
cott, render ^^by the Spirit of your mind," and under- 
stand the Holy Ghost to be meant by the appellation, 
"which," he observes, "by its union with tlie human 



Chapter IY. 217 

24 And that ye put on the new man, which 
after God is created in righteousness and 
true holiness. 



spirit becomes the agent of the 'renewing,' and 'the 
mind' is the seat of his working." Holden takes, sub- 
stantially, the same view. 'We confess our preference 
for the sense given by the former class of interpreters. 
Yerse 24. And that ye put on the nevj viari] As these 
Ephesians were before directed to "put off the old 
man," or depraved fallen nature, so they are here ex- 
horted to "put on," as one would put on a new and 
seemly garment, "the new man,'' to don, as it were, a 
fresh, beautiful, and holy nature. This "new man" is 
not, as &ome suppose, Christ ; but that Christian prin- 
ciple and character which is the direct opposite of the 
"old man," and is the result of the Holy Spirit's influ- 
ence upon the mind and heart of the converted. In 
other words, it is entire sanctification. Which after 
God~\ Meaning, after the pattern of his own moral per- 
fections ; resembling him, as a good likeness resembles 
the original. See Col. iii, 10. Is created^ Not merely 
reformed, but newly made. Xothing short of this can 
reach the case. It is not unlikely that the apostle had 
in mind the account of man's original creation, as re- 
corded Gren. i, 27 ; and he may have designed to sug- 
gest a comparison between that act of divine benefi- 
cence and power and that of the new spiritual creation 
here discussed. In righteousness and true holiness^ 
These are given as tokens and characteristics of the 
divine image, and show in what man's resemblance 
to God consists. "Righteousness" is a right state of 
mind, leading to right action. "Holiness " involves the 



218 Notes on Ephesians. 

25 Wherefore putting away lying, speak 

ideas of piety toward God, and purity of affection and 
life. The word ^rendered "true" in the expression 
(righteousness and true holiness) stands in the same 
relation to both terms, and if taken as a mere qualify- 
ing phrase, the rendering should be, "true righteous- 
ness and true hohness." Most modern commentators, 
however, consider "the truth," here, to be used by 
Paul as the opposite of "the deceit" spoken of in 
verse 22.* " Righteousness and holiness of the truth '^ 
would then mean that righteousness and holiness which 
^'the truth " has, or which it produces.f 

Yerse 25. Wherefore] Seeing you are thus enjoined 
to be conformed to the divine image. Putting away ly- 
ing] Including all forms of deceit or falsehood. A ten- 
dency to deception is one of the most general charac- 
teristics of the unrenewed heart. Psa. Iviii, 3, " The 
wicked go astray as soon as they be born, speaking 
lies." Even the more refined and moral of the ancient 
philosophers hesitated not to teach that when a lie could 

* Is it not more likely, that in the use of this terni St. Paul 
had in mind the phrase he had employ ed-beforo, verse 21, "as the 
truth is in Jesus?"' — Turner. 

+ This passage is of special doctrinal importance, as teaching us 
the true nature of the image of God in which man was originally- 
created. That image did not consist merely in man's rational na- 
ture, nor in his immortality, nor in his dominion; but specially 
in that righteousness and holiness, that rectitude in all his princi- 
ples, and that susceptibility of devout affections which are insep- 
arable from the possession of the truth, or true knowledge of God. 
This is the scriptural view of the original state of man, as op- 
posed, on the one hand, to the Pelagian theory that man was cre- 
ated without moral character; and on the other, to the Romish 
doctrine that original righteousness was a supernatural endow^. 
ment not belonging to man's nature. — Hodge, 



Chapter IY. 219 

every man truth with his neighbour : for 
we are members one of another. 

26 Be ye angry, and sin not: let not the 
sun go down upon your wrath : 

be made profitable it was better to lie than to speak 
the truth, ^^Good is better than truth." — Proclus. And 
Plato is quoted as teaching that '• he may lie who 
kilows how to do it in a suitable time." Speak every 
man truth with his neighbour'] A quotation, probably, 
from Zeehariah viii, 16. The Christian religion enjoins 
in the most emphatic manner the strictest truthfulness. 
"All liars shall have their part in the lake which burn- 
eth with fire and brimstone," (Rev. xxi, 8,) is its 
solemn warning. The term "neighbour" here, as the 
clause following shows, is not to be understood of men 
generally, but of Christian brethren. For we are mem- 
hers one of another'] And as such are bound not to in- 
jure any one, but to seek the good of the whole 
body. "The force of the exhortation does not rest 
on any mere ethical consideration of our obligations 
to society, or on any analogy that may be derived 
from the body, but on the deeper truth, that in being 
members of one another we are members of the body 
of Christ ; of him who declared himself "the Truth and 
the lA^Q^'—Ellicott 

Yerses 26, 27.] In the directions here given the 
apostle makes three points: 1. That sinful anger 
should be avoided; 2. Not to cherish anger or wrath; 
3. That they should guard* against giving Satan any 
advantage over them. Be ye angry, and sin not] "An- 
ger" is a vehement emotion, leading us strongly to 
condemn some person or conduct. Our version of 
Psalm iv, 5, "Stand in avre, and sin not," would per- 



220 • Notes on Ephesians. 

27 Neither give place to the devil. 

haps be better rendered, as by Dr. Alexander, " 
and sin not;" "that is," says Hodge, "do not sin by 
raging." Should the same mode of ex^Dosition be ap- 
plied here it would give, as the sense of the passage, 
"Be angry, but not sinfully so:" thus intimating that 
all anger is not sinful. And undoubtedly there may 
be warm displeasure, so as to justify the calling it "an- 
ger, which is not wrong. So anger is attributed to 
the Most High, Deut. ix, 20 and elsewhere; and Jesus 
is said to have been "angry" with the Jews, Mark 
iii, 5. So good men not only may, but should be an- 
gry at viola tiCNis of G-od's law ; for instance, at deliber- 
ate falsehood, as the conte.xt may have suggested to 
Paul, but there need not be sinful anger. Mr. Wesley 
says, " If we are angry at the person, as well as at the 
fault, we sin." Can the distinction be always made? 
and if it could, should it be ? Are we to be angry at 
a lie, but regard the liar with complacency ? We think 
not. Not only the act, but the actor, should be the 
subject of displeasure, but in neither case should that 
displeasure be a sinful or malicious one. ''Strong dis- 
pleasure against evil-doers, provided it be free from 
hatred and mahce, and interferes not with a just placa- 
bleness, is blameless." — R. Watson. Let not the sun go 
down upon your wrath] Rather, "your irritation or ex- 
asperation," (EUicott,) which is usually a more short- 
lived emotion. Hodge renders, "paroxysm or excite- 
ment." The idea is, See^to it that your anger — mind, 
sinless anger — be but temporary; do not carry it to 
the following day. If the clear, simple injunction given 
in these few words were borne ever in mind by Christ's 
followers, how much of trouble and maliciousness 



Chaptek IY. 221 

28 Let him that stole steal no more : but 
rather let hmi labom', working with his 

would be avoided. ■ Neither give place to the devil'] To 
'•give place" is, here, to yield, to give way; to re- 
move, as it were, all barriers against the admission of 
the great spiritual enemy, and to admit him to a rest- 
ing-place in the bosom. This they do who indulge 
unnecessary or continued "wrath." 

Terse 28. Let Mm that stole (rather, that "steals," 
the verb being in the present tense,) steal no more'] A 
standard of morality being now given him for his regu- 
lation which allows of no wrong-doing. The Christian 
religion jDrovides safeguards both for morals and for the 
rights of property ; and without a proper regard for both, 
neither is safe. It is generally conceded that all kinds 
of overreaching are included in the direction here given. 
But rather let him labour] Namely, in some honest and 
useful calling ; and thus remove the greatest provocative 
not only to the crime specified, but to others, for idle- 
ness is the prolific source of many vices. Working 
with his hands] His oivn hands, which had been prosti- 
tuted to the acquiring gain unlawfully. Paul elsewhere 
(2 Thess. iii, 10) lays down the principle, "if any would 
not work neither should he eat." and it is clearly prop- 
er that no one should be allowed to burden others 
who is able to support himself. But we ask, Is it 
not one of the duties of government to see that every 
such citizen, or dweUer under its jurisdiction, is pro- 
vided with employment, that he may not be compelled 
to become a charge on the private benevolence of his 
felLow-men? TJie tiling ivhich is good'] " Good " in itself, 
as keeping from temptations to wrong-doing; "good" 
as furnishing the means of honest Uvehhood ; and es- 



222 Notes on Ephesians. 

hands the thing which is good, that he may 
have to give to him that needcth. 

29 Let no corrupt communication proceed 
out of your mouth, but that which is good 
to the use of edifying, that it may minister 
grace unto the hearers. 

30 And grieve not the Holy Spirit of God, 

pecially "good" as opposed to the evil work of the 
thief. The expression "good" probably denotes that 
which is useful and profitable. That he may have to 
give to him that needeth'] That is, if the needy one be 
unable to earn his support. It would thus appear that 
the Christian is to labour not only, or even chiefly, for the 
supply of his own wants, but for the benefit of others, if 
needy. This direction strikes at the root of selfishness. 

Yerse 29. Let no corrupt communication^ etc.] No 
foul speech. The injunction is not to be limited to ob- 
scene words, but is to be taken as including all remarks 
ofiensive and injurious to virtue and purity. Loose in- 
nuendoes and coarse jests make as much against good 
morals as do the coarser modes of speech. But that 
which is good] Suitable, adapted. To the use of edify- 
ing] Literally, "for edification of the need." The com- 
munication should not only be edifying in itself, but 
suitable to the occasion and persons. It must not be 
injurious ; it should not be merely harmless. The next 
clause describes what it ought to be. That it may min- 
ister grace unto the hearers] To "minister grace" is not 
merely to please or find favour with, but to profit. Co- 
neybeare says, "literally, to build up;" givmg the 
sense of estabhshing. Others prefer "blessing." 

Yerse 30. And grieve not the Holy Spirit of God] To 
"grieve" a person is to wound his feelings, to cause 



Chapter IY. 223 

whereby ye are sealed unto the day of re- 
demption. 

him painful emotions by some misconduct. Grief can 
only be felt by one interested in us. one who loves us. 
The attributing such an emotion to the Holy Spirit 
shows hun to be a person, and also that he regards 
us with affection. Whether or not the admonition 
"not to grieve" him be, as many suppose, merely a 
figurative expression, adopted in condescension to the 
modes of thought common among men, we cannot say ; 
but we beheve that, in the language of Mr. TTesley, 
"though there is not anything of what we call pas- 
sions in God, there is something that will answer 
the ends of them. By ' grief, ' therefore, we are to un- 
derstand, a disposition in God's wih, flowing at once 
from his boundless love to the persons of men, and of 
his infinite abhorrence of sin." Wliereby ye are sealed'] 
Rather, "by or through whom, not 'whereby,' as in 
our common version, which was wrongly altered from 
the hy whom of all the old Enghsh versions." — Bloom- 
field. Eadie and Elhcott render, " In whom ye were 
sealed;" the expression denoting, according to the lat- 
ter, "the holy sphere and element of the sealing." The 
term "sealed " seems to be a metaphor drawn from the 
practice of tradesmen of marking or sealing goods, that 
so the manufacturer or tradesman might be readily 
known and ownership proven. Others take the term 
in the sense of security, as the sealing of a bond or 
covenant makes sure its provisions or penalties, and 
thus draw from it confirmation of the doctrine of the 
necessary final perseverance of the saints. "We prefer 
the sense growing out of the former iUustration — that of 
acknowledgment and ownership. The term has no ref- 



224 Notes ox Ephesians. 

31 Let all bitterness, and wrath, and anger, 
and clamour, and evil speaking, be put away 
from you, with all malice : 

erence to baptism or any other human ordinance, but 
to that "witness of the Spirit" in the heart of the be- 
liever, whereby is given to him a conscious and joj^ous 
sense of acceptance with and adoption by G-od. Unto 
the day of redemption'] The time of the full and open 
recognition of the saints, after the decisions of tlie 
judgment-day. The "seahng" is, for the present, the 
acknowledgment of the Spirit that they are Christ's, 
and furnishes to the believer a pledge of that more open 
approval and claim which shall follow if he continue 
faithful. Doddridge understands by this "day of re- 
demption" the resurrection; we confess a preference 
for the view above given. 

Yerse 31. Let all bitterness, and wrath, and anger, and 
clamour, and evil speaking, be put away from you, loith 
all malice'] Bloomfield thinks " there is here a sort of 
climax, proceeding from sourness of spirit and manner 
to brawling and gross abuse." "All bitterness" — 
every form of it, not merely as sho"\\Ti in expressions, 
but, as the context suggests, in feeling and disposition. 
The term "is a figurative one, denoting that fretted and 
irritable state of mind that keeps a man in perpetual 
animosity, that inclines him to harsh and uncharitable 
opinions of men and things." — Eadie. "Wrath and 
anger " — The distinction made between these two pas- 
sions is, that the former is the more sudden and tumult- 
uous emotion, the latter a more settled, resentful hos- 
tility. " Clamour and evil speaking " proceed usually 
from anger ; the difference between their manifestations 
is, that "clamour" is outspoken, noisy, boisterous in 



Chapter IY. 225 

32 And be ye kind one to another, tender- 
hearted, forgiving one another, even as God 
for Christ's sake hath foro:iven vou. 



its exhibition; while **evil speaking,'' or rather that 
form of anger which prompts to evil speaking, is more 
inward and quiet, but a deeper and more vindictive 
feeling. "Malice'' — malevolence: a desire to injure. 
The most devilish passion of the lot. 

Verse 32. And be ye] Rather, '-But become ye." — 
EUioott Eadie, etc. Kind one to aiiother, tender-hearted, 
forgwing one another] A trio of virtues the very oppo- 
sites of the foregoing vices, " Kind " — sweet in dispo- 
sitioa, gentle in manner, ever ready to oblige. '' Tender- 
heart-ed^' — compassionate, sympathetic, entering Into 
the sorrows or joys of others and sharing them. 
"Forgiving'' — overlooking and pardoning offences. 
Eve7i as G<)d,.JiatJi forgiven you] In like manner and 
for this reason. There is here both an argument and 
an example ; the example these and all other Christians 
are bound to imitate; to the argument they must give 
assent. These form the standard of forgiveness to all 
the disciples of Christ. And as our sins against God 
are far more aggravated and numerous than are the 
offences which may be committed against us, and yet 
we have received, or had proffered us, a free, full, en- 
tire pardon, so full and entire is to be our forgiveness 
of others. (Matt, vi, 15; xviil 23-35.) The expression 
^'for Christ's sake" is by most recent expositors ren- 
dered '^in Christ," and is explained 'Mn giving him to 
be a propitiation for our sins;'' thus still assuming 
Christ's atoning sacrifice to be the ground of that abund- 
ant forgiveness provided for men. 
15 



226 Notes on Ephesians. 



CHAPTER V. 

The apostle exhorts to an imitation of God's character ; 
to an avoidance of all im;pi^Ofriety of conduct or lan- 
guage ; directions to reprove wrong ^ and to seek occa- 
sions for doing good ; mutual otedience enjoined ; the 
relations of hushands and wires^ illustrated })y the 
relcttion existing between Christ and the Church, 

BE ye therefore followers of God, as dear 
children ; 
2 And walk in love, as Christ also hath 

Yerse 1. Be ye therefore followers of God^ The con- 
nection of these words with the verse immediately pre- 
cediDg is so close^ that the sense is somewhat marred 
bj making them the "beginning of a new chapter. The 
word " tfierefore " has reference to the forgiveness just 
mentioned, and to that change of relation which, in 
consequence, had taken place; as though the apostle 
Lad said, Seeing ye are thus forgiven, and have been 
adopted by God as his children, become imitators of 
him, Stud '^walk " not in bitterness and wrath^ but in 
love. The word rendered " followers " — more exactly 
imitatora — has the sense of copying, as a learner is ex- 
pected to follow the model set before him. As dear 
children'] Children are apt to imitate the conduct of their 
parents. So these Ephesians were to imitate, or copy 
after, the moral character of God ; especially, we pre- 
sume, in this attribute of forgiveness. 

Yerse 2. And walk in love] Namely, with each other. 
Their whole life was to be governed by this principle, so 
that nothing contrary to its dictates shall be done. As 



Chapter V. .227 

loved us, and hath given himself for us an 
offering and a sacrifice to God for a sweet- 
smelling savour. 
3 But fornication, and all uncleanness, or 

Christ also hath loved us] Whose love is the pattern 
and rule of theirs. *•' As " may not mean to the same 
extent, but in like manner. Their love to each other 
was to be of the same unselfish, self-denying nature. 
And hath given himself for us] Yielded himself to death 
in their stead and for their benefit. ''Greater love 
hath no man than this." Thus each of those to whom 
Paul addressed this letter might have said, in the apos- 
tle's own appropriate language, (Gal. ii, 20.) "'who loved 
me, and gave himself for me." An offering and a sac- 
rifice to God] Thus making reconciliation ; for as under 
the law, so under the Gospel, " without shedding of 
blood there is no remission;" and that Christ's death 
was vicarious and expiatory the New Testament abund- 
antly demonstrates. Rom. iii, 24-26; v, 8-10; 1 John 
ii, 2. The terms "offering and sacrifice" denote, prob- 
ably, the completeness of the atonement. For a sweet 
smelling savour] An odour of a sweet smell ; an expres- 
sion importing the acceptability of the offering. The 
phrase is based on the pecuUar sacrificial idiom of the 
Old Testament. See Gen. vui, 21; Lev. i, 9, 13, IT; 
ii, 9, etc. 

Yerse 3. But fornication] Sexual intercourse between 
unmarried persons. And all uncleanness] All wanton- 
ness in thought or act. The apostle's frequent refer- 
ence to these fleshly vices suggests how prevalent they 
were, and how offensive they are in the estimation of a 
holy God. Or covetoiisness] It is much disputed wiiether 
this has reference to the vice of covetousness, properly 



228 • Notes on Ephesiaxs. 

covetonsness, let it not be once named among 
you, as beeometh saints ; 

4 Neither iilthiness, nor foolish talking, nor 
jesting, which are not convenient: but rather 
giving of thanks. 

so-called, or whether the apostle meant by it insatiable 
desire for farther indulgence of the sins just named. 
Most commentators, however, understand it of greed of 
wealth, though some of deserved celebrity take the 
other -v^ew. Let it] Each class of crime enumerated. 
Not he once named] Not even spoken of with approba- 
tion, much less committed. A strong indication of the 
utter unfitness of such traits to Christian character. 
As beeometh saints] Persons whose profession and sup- 
posed habits lead to the cultivation of holy desires and 
conduct. 

Yerse 4. Neither filthiness] Obscenity and indecency 
of every kind, whether in word, gesture, or deed. 
Nor foolish talking] This does not mean mere idle or 
senseless conversation, but '"foolish" in the sense of 
irreligious — lacking in moral propriety and decorum. 
Nor jesting] " Literally, well-turned speech; signifying 
witty, humorous remarks. But most probably St. Paul 
applies it chiefly in its sense of light and indecorous 
conversation — unobjectionable words used to convey an 
indecent or improper meaning." — Turner. Such wit is, 
says Chandler, "by being thought ingenious, the more 
dangerously corrupting." Which are not convenient] Not 
suitable ; not in accordance with their holy calling and 
position as children of God. But rather giving of thanks] 
Not, as some suppose, pleasant or instructive discourse, 
but thanksgiving to God; "vocal expression of grateful 
emotion. The Christian life is one of contuiuous recep- 



Chapter V. 229 

5 For this ye know, that no whoremonger, 
nor unclean person, nor covetous man, who 

tion of benefits, and should prompt to continuous praise. 
Were this the ruhng emotion, an effectual check would 
be given to such sins of the tongue as are liere con- 
demned." — Eadie. , 

Verse 5. Far this ye Immv] An appeal to their own 
consciousness for confirmation of the statement he is 
about to make. That no loJioremanger] One who car- 
nally associates with fallen women. Nor unclean ijersoii] 
One addicted to vile imaginings and habits. Xor covet- 
OILS m<iri\ See on verse 3. Who is an idolater'] This decla- 
ration is bv some commentators referred equally to the 
''fornicator." the "unclean person." and the '"covetous 
man;" and Hodge says that the grammatical construc- 
tion will allow the application of the term to each class. 
"But," says he, "it is not natural and not consistent 
with the parallel passage in Col. iii, 5, where the apos- 
tle singles out covetousness from a list of sins, and 
says, 'It is idolatry.' This, too, has its foundation both 
in nature and in Scripture. The analogy between this 
supreme love of riches, this service of mammon and 
idolatry, is more obvious and more distinctly recog- 
nized in Scripture than between idolatry and any other 
of the sins mentioned. It is well that this should be 
understood, that men should know that [one of] the 
most common of all sins is the most heinous in the sight 
of God." The essence of idolatry is, the putting any 
other thing in the place of God; so that the love, trust,* 
and devotion of the soul is placed on that, instead of 
on him. Hath any inheritance'] And can have none. 
An " inheritance '• is a patrimony, or property descend- 
ing from father to child, or nearest heir. So the bliss 



230 JSToTES ON Ephesians. 

is an idolater, hath any inheritance in the 
kingdom of Christ and of God. 

6 Let no man deceive you with vain words: 
for because of these things cometh the wrath 
of God upon the children of disobedience. 

T Be not ye therefore partakers with them. 

of heaven, that " mcorruptible inheritance" of the cliild 
of Grod, is thns termed, because, as such "child," the 
Christian is an heir of God. The kingdom of Christ and 
of God} "According to the estabhshed idiom of the 
Greek language, this should be rendered 'in the king- 
dom of him who is Christ and God;' which is an ex- 
press declaration that Christ is God." — Holden. So also, 
substantially, Bloomfield. 

Yerse 6. Let no man deceive you with vain words'} 
Properly, with empty words or reasonings; fallacious 
and injurious. The meaning would seem to be, with 
sophistical reasonings on the harmlessness of the desires 
and practices just condemned. For because of these 
things'] On account of their evil nature and tendency ; 
they could not, therefore, have been of an indifferent 
character. Cometh the wrath of God] His just and fear- 
ful judgments, the result of his " wrath " or displeasure. 
We suppose the allusion is both to the present inflic- 
tions to which such lives expose men, and to those 
penalties which are threatened against them in the life 
to come. This is a fearful expression. Upon the 
children of disobedience] Upon those persons disobedient 
to the principles and practices of the Gospel generally, 
and especially in the particulars enumerated. 

Yerse 7. Be not ye therefore] Because of this coming 
wrath. Partakers with them] Namely, in the sins pro- 
hibited. The import of the word rendered " partakers ** 



Chapter Y. 231 

8 For ye were sometime darkness, but now 
are ye light in the Lord : walk as children 
of light; ^ .•. . 

9 (For the fruit of the Spirit is in all good- 
ness and righteousness and truth ;) 

is not, however, to be limited to assoeiatioa v^-\t\\ them, 
as partners in transgression, but is to be understood as 
an admonition not to be drawn into similar wrong 
doing. 

Yerse 8, For ye were sometime darkness] *' Dark- 
ness " is a frequent symbol, in Scripture, of ignorance, 
of sin, of misery; and the declaration that they them- 
selves were "sometime," or formerly, "darkness,'* 
contains an intimation that they were once as low in 
moral character as now are those whose vices the apos- 
tle holds up to reprobation. The reminder may also be 
designed as an admonition to great carefulness, that 
they do not reiapse into their old habits. But now\ 
Used in contradistinction to their former state. Are 
ye light in the Lord] " Light '^is indicative of knowledge, 
holiness, joy; being the opposite of "darkness." In 
being "light in the Lord," the apostle intends to assert 
that in consequence of their union with Christ they 
are introduced into a state of purity and happiness. 
Walk a^ children of light] As persons of knowledge and 
purity of character. 

Verse 9, This verse we take to be illustrative of the 
last preceding clause, showing what Paul meant by 
'' walking as chUdren of light," namely, exhibiting 
" goodness, righteousness, and truth." Being paren- 
thetical, the consecutive verse to the eighth, in order 
of direction, is the tenth verse. For the fruit of the 
Spirit] Or, as most commentators now agree, and as 



232 Notes on Ephesians. 

10 Proving what is acceptable unto the 
Lord. 

many also of the older ones affirmed, the passage should 
be rendered "fruit of light," by which is meant, 
the results it produces. Is in aW] In all those whom 
it rightly influences. Goodness and rigliteous^aess and 
truth] "The whole of Christian morality is presented 
under its three great aspects, the good, the right, 
the true." — EUicott. "Goodness," says Eadie, "is that 
moral excellence which springs from religious principle, 
and leads to kindness or generosity. It may here stand 
opposed to that dark and malignant passion, malice." 
Chap, iv, 31. " Kighteousness " he describes to be 
"moral rectitude," and places it in contrast "not only 
with theft and covetousness, but with all defective sense 
of obhgation." We have no objection to this if the 
"moral rectitude " be taken of the state of mind, and 
not united to outward acts. "Truth" stands opposed 
to insincerity and dissimulation — the " lying " of chap- 
ter iv, 25. # 

Yerse 10. The connection of this verse is with the 
eighth. Proving] Testing, trying ; denoting a close ex- 
amination of their "walk," so as to be assured that it 
was right. What is acceptable unto the Lord] This is 
the great question for the Christian to determine in all 
liis conduct: Is this or that "pleasing to the Lord?'^ 
That by the latter term we are to understand the Lord 
Jesus Christ is clear from verse 8, where those ad- 
dressed are said, in consequence of their union with 
him, to be "light in the Lord." "This, therefore," says 
Hodge, " is one of the numerous passages in the New 
Testament in which Christ is recognized as the Lord of 
the co^science, whose will is to us the ultimate stand- 



Chapter Y. 233 

11 And have no fellowship witli the im- 
fruitful works of darkness, but rather reprove 
them. 

12 For it is a shame even to speak of those 
things which are done of them in secret. 

ard of right and wrong-, and to whom we are responsi- 
ble for all our inward and out^^ard acts." 

Yerse 11. And have no fellowsliip ivith the unfruitful 
%ijorhs of darkness] " Fellowship " is intimate intercourse 
with any one; but we understand the apostle as not 
only admonishing his Ephesian converts against inti- 
macy with the " unfruitful works of darkness " — mean- 
ing loorkers — but against arz^ 'connection with them. 
Bloomfield says the original signifies " to partake either 
by practicing or countenancing." Macknight, quoting 
Chandler, says "that the Greeks used this word [the 
word rendered fellowship] to denote ' a participation in 
their religious rites and mysteries.' Wherefore, by this 
precept the Ephesians were forbidden to enter into any 
of the heathen fellowships." We think there is no evi- 
dence of any allusion to heathenish religious rites. By 
"unfruitful works " is not meant barren, but 'pernicious 
works ; and the expression forms a contrast to that of 
the "fruits" spoken of in verse 9. But rather reprove 
them] And ^ that not merely by a virtyM condemnation, ' 
as exhibited by your o^\ti holy lives, but by explicit 
rebuke, and that so strongly as to produce conviction ; 
such being, it is said, the import of the original. The 
reproof was to be directed, of course, against the work- 
ers as well as the "works" of sin. 

Yerse 12. For it is a sha.me even to speak of those 
things which are done of them in secret] The word "for " 
assigns a reason for the prohibition of the preceding 



234: Notes on Ephesians. 

13 But all things that are reproved are 

verse: "Have no fellowship. . .for it is a shame," etc. 
By the declaration, "It is a shame to speak of those 
things," etc., we understand, a shame to speak of them 
in any other way than that of reproof or condemnation ; 
thus agreeing in sentiment with the admonition of 
verse 3: "Let it not be *once named among you," etc. 
What "the things" hinted at were, does not appear; 
but most probably the reference is to some of those 
" works of darkness " or sin, glanced at in the preceding 
verse, of so gross and shameful a character that even 
these licentious Ephesians were driven to practice them 
only "in secret." Th^ idea of Macknight, that they 
were rites connected with their idolatrous worship, 
while plausible, is hardly sufficiently probable to be 
generally adopted. The "doers" of the "shameful 
things" are the performers of the "unfruitful works" 
of the preceding verse. 

Verse 13. But all things that are reproved] Mean- 
ing "all the things " above directed to be reproved ; for, 
in the language of Holden, the sense is "that all these 
things, or shameful practices, (verse 12,) being reproved 
by the light of divine truth, 'are made manifest,' or ex- 
posed in their true character, and shown to be sinful 
and abominable." Are made manifest by the light] To 
"make manifest" is, to make clear or plain to the judg- 
ment of the beholder. The expression "by the light" 
seems to denote, by the upright views and conduct of 
those who were "children of light," (verse 8,) which 
virtuous opinions and exemplary conduct had been pro- 
duced by the Gospel, and caused a moral light to be 
shed on the " works of darkness " or sin, reveahng 
them in their true character. Many commentators uu- 



Chapter Y. 235 

made manifest by the light : for whatsoever 
doth make manifest is light. 
14 Wherefore he saith, Awake thou that 

derstand the expression ''all things that are reproved 
are made manifest by the light," to denote that those 
•"things," or rather the performers of them, are, by 
such reproof, convinced of their wrong-doing, and 
changed from darkness to light. We do not so under- 
stand the apostle; but think him simply to declare, 
that by the reproof their guilt is made apparent, with- 
out stating whether reformation is produced or not. 
For whatsoever doth make manifest is light] A form of 
speech drawn from the effect of natural light, which 
exposes to view objects which had been hidden or ob- 
scured. Coneybeare renders, "For whatsoever is shone 
upon and made manifest becomes light;" and adds in a 
note, *' Such appears to be the meaniug of this difficult 
verse, namely, that when the light falls on any object, 
the object itself reflects the rays ; implying that moral 
evil will be recognized as evil by the conscience, if it is 
shown in its true colours, by being brought into con- 
trast with the laws of pure morality." Doubtful. 

Yerse 14. Whe7'efore'] On which account; since re- 
proof is so necessary and may be so salutary. He 
saith] Meaning, we suppose, God the Holy Spirit saith. 
The marginal note of our translators is, ^^it saith;" de- 
noting, apparently, the Scripture saith. The sense is 
the same whichever word is adopted. Most expositors 
agree in the opinion that Paul had in mind, when he 
penned this sentence, some one or more passages of 
holy writ, and quoted the substance or import, though 
not the exact language, of such passage or passages. 
The reference is usually thought to be to such passages 



236 Notes on Ephesians. 

sleepest* and arise from the dead, and Christ 
shall give thee light. 

as Isa. ix, 2 ; xxix, 10 ; lii, 1 ; and especially to Isa. Ix, 
1-3, which see. "As the idea is quoted from Scrip- 
ture," observes Turner, "he [Paul] does not hesitate to 
employ the usual formula. In a similar way St. Mattli» 
ew employs another formula in ii, 23: 'That it might 
be fulfilled which was spoken by the prophets, he shall 
be called a Nazarene.' It is well known that the Old 
Testament contains no such words ; but the idea con- 
veyed thereby, namely, that the Messiah should bo 
'despised and rejected of men,' frequently occurs. In 
James iv, 5, also, no direct quotation is made, though 
the full form is used, 'the Scripture saith.' The phrase 
under examination, 'wherefore he (or it) saith,' may be 
employed by St. Paul to convey a general thought." 
Awake thou that sleepest. etc.] A state of sleep is, in 
Scripture, like one of "darkness" or "death," some- 
times used to denote a condition of ignorance of, and 
insensibility toward, God ; so here these doers of " works 
of darkness " are called upon to arouse from their moral 
stupidity and death, and to awaken to that state of 
spiritual "light" or life which God proffers. The 
means of this "awakening" would seem to be the 
effulgence of the light which should burst upon them. 
For an illustration, see the case of the man with the 
withered hand, recorded Mark iii, 1-3. The command 
was given him to stretch forth the powerless arm, and 
in the effort the "hand was restored whole as the 
other." So here these heathens, by obeying the call to 
arise from spiritual death, would receive spiritual life. 
Christ shall give thee light] Mental and spiritual illu- 
mination. This phrase, which, says Turner, " is beau- 



Chapter Y. 237 

15 See then that ye ^^alk circumspectly, 
not as fools, but as wise, 

tifully expressive of daybreak and sunrise, agrees well 
with the figure in Isa. Ix, 1." 

[We are not sure but the exhortation, " Awake thou 
that sleepest," etc., is to be here applied to the Ephe- 
sian converts, not only because it seems to be applied to 
the Church, by Isaiah, but especially because it may 
contain a call to activity on their part, in causing "the 
light " they had received to shine. The most serious 
objection to this view is, perhaps, the expression, 
"Arise from the dead;" but a state of "sleep" or 
torpor may not unaptly describe tho'se who were not 
fully awake to their duty. The former view is, how- 
ever, more probably the correct one.] 

Yerse 15. See then] A call to take heed, to give 
earnest care. Some connect this verse with the eighth ; 
others with the fourteenth. "Although the connection 
of the thought is with the preceding verses in general, 
yet it is also particularly with the direction to reprove 
vice both by Christian practice and example. ' If you 
are to' reprove the misconduct of others, how circum- 
spect and careful ought you to be yourselves.' " — Turner. 
That ye 100 Jk circumspectly^ "Exactly, with the utmost 
accuracy.'! — Wesley. The original signifies, " to conduct 
one's self carefuUy, cautiously^ minding one's steps." — 
BJoomfield. Kot as fools'] Not as unwise persons, who 
wall^ heedlessly. "If the Ephesian Christians walked 
without taking heed to their ways, then they walked as 
fools do who stumble and fah, or miss the path." — Eodie. 
Bid as vjise] G-iving attention to their steps. " Wisdom, 
not in theory, but in practice, was to characterize them." 
"Both the strictness of their w^alk, and the way in 



238 Notes on Ephesians. 

16 Redeeming the time, because the days 
are evil. 

17 Wherefore be ye not unwise, but under- 
standing what the will of the Lord is, 

wbich that strictness was to be shown, were to reflect 
the spirit of wise men, and not of fools." — Ellicott 

Yerse 16. Redeeming] Buying, as it were, by dili- 
gently improving. The time] The opportunity, the fit- 
ting season ; namely, of reproving the works of darkness 
and causing the true light to shine. " The expression 
seems to denote that we are to make a wise use of cir- 
cumstances for our own good or that of others ; and, as 
it were, like prudent merchants, to buy up the fitting 
season for so doing." — Ellicott. "The admonition 
clearly is," says Bloomfield, "that they should adopt a 
discreet and circumspect conduct toward their heathen 
neighbours ; thereby making use of the opportunity 
afforded of bringing them to the light of the Gospel." 
Because the days are evil] Implying that they were full 
of danger, either to themselves, as to their safety, in" 
that it was precarious ; or to their virtue, being full of 
temptations, trials, and various hindrances to religion ; 
or else to those whom they were exhorted to strive to 
benefit, because of the laxity of morals, and the very 
slight attention paid to the duties of a religious life. 

Yerse 17. Wherefore] For this cause; referring, par- 
tially, to the "evil days;" but especially, .perhaps, to 
the obligation resting upon themselves, because of their 
holy profession, to live circumspectly and usefully. . Be 
ye not unwise] The word translated " unwise " is said not 
to be of precisely the same import as that above rendered 
"fools;" that^ according to Eadie, having reference 
rather to "folly in action and daily walk, while this 



Chapter Y. 239 

18 And be not drunk with wine, wherein 
is excess ; but be filled with the Spirit ; 

signifies a non-comprehension of the principles on which 
that walk is regulated." Hodge says this latter term 
"means one who does not make a right use of his un- 
derstanding; who does not see things in their true 
light, or estimate them according to their relative im- 
portance.'' But understanding vjhat tJie v:ill of the Lord 
is] We suppose this is to be taken of having a correct 
knowledge of "the Lord's will " in daily duties of any 
and of every kind and doing it, and is not to be hmited 
to the things condemned in the previous verses. "An 
acqu3,intance vnih the will of God, and a care to comply 
with it, bespeak the best and truest wisdom." — Matthew 
Henry. 

Yerse 18. And he not drunk tvithwine] Nor, of course, 
with any other liquor. As the grape was extensively 
cultivated in Asiatic Greece, wine formed the usual in- 
toxicating drink of the people, who are said to have 
been proverbial for drunkenness. Wherein'] In which 
drunkenness. Is excess] The original means not merely 
undue indulgence, but dissoluteness or rioting, and is 
usually so translated. See Luke xv, 13; Titus i, 6; 
1 Pet. iv, 4. There is no reason for supposing, as some 
do, that there is here reference to any excess indulged 
in at the love-feasts of the early Christians, or to any 
abuse of the ceremonial of the Lord's supper. Xeither 
is there any intimation that drunkenness was prevalent 
in the Church. It is an admonition to guard against a 
pubhc vice. But be 'filled'] Meaning, seek or desire to 
"be filled," namely, by prayer, temperance, chastity, 
fhith. With the Spirit] The influences of the Holy 
Ghost. There is a contrast suggested between the two 



240 Notes on Ephesians. 

19 SpeakiDg to yourselves in psalms and 

states or conditions; for as men are said to be filled 
with wine when completely under its power, so they 
are also said to be '^filled with the Spirit" when he 
controls their thoughts, affections, desires. It is in tins 
sense that Stephen is declared (Acts vi, 5) to have been 
"full of faith and of the Holy G-host." Turner says a 
better rendering would be, "be filled in the Spirit," and 
adds the opinion that St. Paul desigTiedly chose the 
phraseology as expressing spiritual inspiration, as more 
fully appears from the next verse. 

Yerse 19. Sjoeaking to yourselves] Rather to one an- 
other, probably responsively ; or, it may be, in concert. 
It would thus appear that this direction was to affect 
their practice, not so much in private as in social gath- 
erings, and most likely in social or public worship, and 
seems to be founded on the exhortation to be "filled with 
the Spirit." In psalms and hymns and spiritual songs'] 
Whether these three terms are employed to denote ^ 
many distinct sorts of devotional compositions is uncer- 
tain, though they probably are. The term "psalms," 
according to Eadie, comes from a word signifying "to 
strike the lyre;" and is, agreeably to its derivation, "a 
sacred song chanted to the accompaniment of instru- 
mental music. This specific idea wa§ lost m course of 
time, and the word retained only the general sense of a 
sacred poetical composition." "Hymns," observes the 
same expositor, " are also sacred poetical compositions, 
tlie primary purpose of which is praise, as may be seen 
in those instances in which the verb occurs. Acts xvi, 
25; Heb. ii, 12. 'Spiritual songs' — Uterally, odes — are 
poetic strains of praise." " Eadie supposes that such 
odes are caUed spiritual because prompted by the Spirit. 



Chapter V. 241 

hymns and spiritual songs, singing and mak- 
ing melody in your heart to the Lord ; 
20 Giving: thanks always for all thing^s unto 



This may be true in some cases, but it is not necessary 
to limit the expression to compositions emanating di- 
rectly from the inspiring Spirit. Whatever harmonizes 
with Christian principle and character is spiritual ; and 
consequently all r^igious Christian odes are entitled to 
this appellation. It is most probable that the apostle 
employed the epithet in its most comprehensive sense." 
— Turner. Singing and making melody in your heart] 
Some take this to import that the affections must go 
with the outward expressions of the voice; that the 
singing is to be sincere, earnest, with the heart Others 
give a deeper interpretation to the direction, and under- 
stand the apostle to say that the seat of this melodj^ is 
to be "in the heart;" that it is to consist in the joyful, 
inward emotions of the soul, thrilling vidth a sense of 
love. The oral expression may indeed often serve to 
denote this deep feeling, but sometimes it lies too deep 
for utterance, and cannot find outward expression. • 
^'Tliis silent playing in the heart signifies that genuine 
emotion which ought to accompany sacred joy." Where . 
this is, there is "melody in the heart" "Singing and 
making melody " are two forms of expressing the same 
thing, though the latter term may be the more compre- 
hensive. To the Lord^ The apostle's usuaf term for 
Christ. All psalmody or sacred melody is an offering 
of praise "to the Lord," and is valuable only as it rec- 
ognizes him. 

Yerse 20. Giving thanks akvays for all things] Another 
effect of being "filled with the Spirit;" an emotion of 
16 



2-12 Notes on Ephesians. 

God and the Father in the name of our Lord 

Je'siis Christ ; 

« 

thankfulness being begotten in the heart. Thankful- 
ness is the outward expression of grateful feelings. It 
also denotes humbleness of mind, because the gratitude 
from which it springs arises from a conviction of unde- 
served favour. It is' one of the more important Chris- 
tian emotions. As singing is the natural expression of 
a joyous heart, so is thankfulness of a grateful one. By 
the "giving thanks to God for all things," we understand 
for all things received from him, including trials or 
alfiictlons when of his appointment, as well as those 
things more commonly ranked as benefits. Sin and its 
consequences form no ground of thankfulness, although 
the gracious intervention of God in controlling or les- 
sening these does. This thanksgiving, from its very 
nature and causes, is continuous ; we are called on to 
proffer thanks "always," because we are always re- 
ceiving fresh incitements to gratitude. Unto God and the 
Fathe)-] Kather, "unto God even the Father,'- (Holden;) 
that is, of our Lord Jesus Christ. " This is the covenant 
title of God under the new dispensation, and presents 
the -only ground on which he can be approached as our 
Father." — Hodge. In the name of our Lord Jesus Chrisf] 
This expression sometimes denotes, by the authority and 
warrant of, as in Mark xvi, 1*7 ; John xiv, 13, 14; Acts 
iii, 6; sometimes, because of connection with him, as 
Acts V, ll ; 1 Pet. 4, 14 ; and sometimes, as here, 
through his mediation; for as he is the one "mediator 
between God and man," (1 Tim. ii, 5,) it is through 
him, as such, that all our intercourse with God is to be 
kept up, and therefore our thanks to be presented. — 
Turner. 



Chapter V. 243 

21 Submitting yourselves one to another 
in the fear of God. 

22 Wives, submit yourselves unto your 
own husbands, as unto the Lord. 

Yerse 21. Submitting yourselves one to another'] Xot 
with cringing obsequiousness, or slavish apprehension, 
but with tliat humbleness of heart enjomed m Phil, ii, 3 : 
"each esteeming other better than themselves." The 
teaching is, that there should be no high-mindedness 
among them ; no impatience of proper discipline or con- 
trol or usurpation and arrogance ; but that, according 
to the various relations in which they stood to each 
other, there should be a willing recognition of each 
other's rights, and that from the following high con- 
sideration. In the fear of God] The most rehable 
authorities have, "in the fear of Christ," which is prob- 
ably the true reading. Thus this " submission " is 
enforced by the idea of their Lord's appointment, and 
of the solemn awe with which they regarded his person 
and authority. 

Yerse 22. Wives^ submit yourselves unto your own hv^- 
hands] The direction of the previous yerse, that Chris- 
tians should "submit to each other," appears to have 
suggested to the apostle's mind the relative duties, in 
this respect, of husbands and wives, of parents and 
children, of masters and servants. Obedience to her 
husband, on the part of a wife, is by Scripture made 
full and complete in all things not violative of her obli- 
gations to God, and is thus exalted to the rank of a 
religious duty. That submission, however, is not to be 
one of slavish fear, but of an intelligent choice, recog- 
nizing him to be her head or chief. Col. iii, 18 ; Titus 
ii, 5 ; 1 Pet. iii, 1, etc. The expression "your own hus- 



244 Notes on Ephesians. 

23 For the husband is the head of the 

bands " denotes, probably, in the language of Ellicott, 
the "legitimacy, exclusiveness, and speciality of the 
relation." He is her own husband, even as she is his 
own wife. Each has the same property and interest in 
the other.* As unto the Lordi Namely, the Lord Christ ; 
not, as some suppose, the lord her husband. This is 
the measure of the wife's required submission — she is 
to submit to the will of her husband, " even as " she 
submits unto the will of "the Lord." 

Yerse 23. For the husband is the head of the wife'] And 
that not only by the command that the woman shall be 
in subjection, but also by the law of nature. He has 
priority of origin, 1 Tim. ii, 13 ; woman was at first 
made from man, and given to him as his "help-meet" — 
for his use, Gen. ii, 18, and 1 Cor. xi, 9 ; and he excels, 
in all the qualities of leadership or command, vigour, 
strength, courage, and usually superior mental capacity. 
" This superiority of the man, in the respects mentioned, 
thus taught in Scripture, founded in nature, and proved 
by all experience, cannot be denied or disregarded with- 
out destroying society, and degrading both men and 
women." — Bodge. Even as] In like manner. Christ is 
the head of the church] Its source of authority — giving 
to it its laws, and demanding its obedience. We doubt 

^' The subjection of the wife to the husband ia of a nature 
consistent with the idea of companionship, and circumscribed 
within the limits of reason and reh'gion. It is not like the rela- 
tion of master and servant, or slave, but it is the dependence of 
one true friend upon another, in matters concerning which one 
has naturally" and religiously the superiority over the other, and 
concerning which they have voluntarily entered into a solemn 
covenant, mutually binding both the pa,T ties.— Bay ley on Mar- 
riage. 



Chapter V. 245 

wife, even as Christ is the head of the 
church : and he is the Saviour of the body. 
24 Therefore as the church is subject unto 

whether auj^hing more than this is intended by the 
comparison. And lie\ Christ. Is the Saviour of the 
lody^ The Church. This seems to be assigned as the 
ground of his headship. Has the remark any relation 
to the conjugal state? We think not. It seems to us 
that the apostle made the observation as an independent 
and unconnected thought — unconnected, we mean, with 
the previous topic, the conjugal relation — although sug- 
gested by it. It is merely a statement of Christ's rela- 
tion to the Church. But if, as most think, there is stiU 
a comparison run between Christ's relation to the 
Church and a man's relation to his wife, then the sense 
must be that Christ is the "Saviour of the body," the 
Church, as its protector and provider, and that the 
husband is to be in like manner the defender and pro- 
vider of the wife. Our chief objection to this view is, 
that Christ is termed in Scripture the " Saviour " only 
as saving from sin, never as the mere benefactor of his 
people. 

Yerse 24. Therefore^ etc.] The original is not the 
word ordinarily rendered "therefore," but one usually 
translated " but," " howbeit," " nevertheless," etc. This 
passage is not, consequently, a conclusion drawn, or a 
duty flowing, from certain premises. Perhaps a better 
term would be "howbeit." The sense would then be, 
"Howbeit, Christ is the Saviour of the body, the 
Church, (which the husband is not and cannot be of the 
wife,) as well as its head, and, as it is therefore properly 
subject to him, rendering him submission in all things, 



246 Notes on Ephesians. 

Christ, so let the wives he to their own hus- 
bands in every thing. 
25 Husbands, love your wives, even as 

so let the wives be [subject] to their own husbands." 
In every thing] Not merely in any one department or 
sphere of the social life, but in all things coming within 
the proper circuit of wifely obhgation. The passage 
does not, of course, mean that the authority of the hus- 
band is unlimited. It teaches its extent, not its degree. 
That extent embraces all departments, but is limited in 
all both by the nature of the relation and the higher 
authority of God. " No superior, whether master, pa- 
rent, husband, or magistrate, can make it obhgatoryon 
any one either to do what God forbids, or not to do 
what God commands." — Hodge. 

Yerse 25. Husbands^ love your wives] And thus not 
only save your God-given superiority from degenerating 
into a hateful tyranny, but rendering that very superi- 
ority a blessing. The husband should encourage the 
wife in the performance of all duties, strengthen her 
under all infirmities, comfort her under all trials, and 
be her support in all the walks of life. It is not 
without reason that the Holy Spirit frequently en- 
joins upon the husband the cultivation of love to 
his wife, while he but rarely enjoins this upon the 
wife toward her husband; for woman "is naturally 
more affectionate and confiding; love is, with her, a 
more absorbing passion, taking a deeper and more 
permanent hold upon her ; and under favouring circum- 
stances [and frequently under very unfavourable ones] 
lives, and grows, and becomes more vigorous by the 
lapse of time. It is because of this well-known ttait of 



Chapter Y. 247 

Christ also loved the church, and gave him- 
■ self for it ; 

26 That he might sanctify and cleanse it 
with the washing of water by the word, 

woman's character that David, celebrating the love of 
Jonathan to himself declares it to have been '■ wonder- 
ful passing the love of woman.' 2 Sam. i, 26." Even 
as Christ also loved tJie church] In like manner ; ardently 
and devotedly, tenderly and unselfishly; his love can- 
not be equalled, it may be imitated. "Here is the 
true model of conjugal affection." — Wesley. And gave 
luniself for it] Gave himself to death for the Church, 
and for all our race; "tasting death for every man." 

Terse 26. That lie might sanctify and cleanse if] " This 
translation, which in the union of the two verbs (sanc- 
tify and cleanse) follows the older English versions, is 
incorrect. The more accurate rendering would be thus : 
*That he might sanctify it, having cleansed,' etc." — 
Turner. Most recent expositors agree with this. In 
like manner Mr. Wesley renders, " That he might sanc- 
tify it (having cleansed it by the washing of water) 
through the word." The term " sanctify " does not here 
express the atoning character of Christ's death, as it 
does in Heb. xii, 13, but the communication and infusion 
of moral purity. With the washing of wate?'] By bap- 
tism. This "cleansing with the washing of water," or 
baptism, preceded the sanctification above spoken o^ 
and denotes the removal of the guilt and power of sin ; 
or, in other words, the remission of sin to the recipient 
of the rite, it being received by faith in the Lord Jesus 
Christ. True, "faith" is not here mentioned; but the 
apostle is speaking of, and writing to, "the Church;" 
consequently, he is speakmg o^ and addressing, a com- 



2-i8 Notes on Ephesiaks. 

27 That lie might present it to himself a 
glorious church, not having spot, or wrinkle, 

pany of believers. The idea of many expositors, that 
the apostle, by this "washing," is to be understood as 
referring to the lustration or bathing of young females 
just previous to marriage, appears to the writer to be 
utterly unsupported. By the word'] The Gospel, with 
its exceeding rich and precious promises. " This is the 
word which by the Gospel is preached unto you. '^ 1 Pet. 
i, 25. A corresponding idea is recorded John xvii, 17, 
where our Saviour is represented as praying : " Sanctify 
them through thy truth ; thy word is truth." 

Yerse 27. That he might preserd it to himself] The 
expression "that he might present it," or rather ^er — 
the Church — is thought to be used in accordance with 
the eastern custom of having a friend to select the 
bride, and afterward present her to the bridegroom. (See 
John iii, 29.) Here, however, it is no inter-nuncio or 
paranympb who selects and presents the bride, but the 
groom himself "Himself presents her to himself." 
Some expositors think this presenting is as an oJBTering ; 
but that idea cannot be admitted, because not in keep- 
ing with the figure, which is to present her, not as a 
sacrifice, but as his bride, to be taken into the closest 
connection with himself, to be one with him. We are 
not sure but that the tnie, full sense of this "presenting 
her to himself^" is the assuming her to himself as his 
own body. The passage may, however, merely denote 
his acknowledging her as his '\;\ife, and the taking her 
as to his home. A glorious church] That is said to be 
"glorious" which is resplendent, shining. The same 
term, or rather a corresponding Hebrew word, rendered 
into Greek by the same term, is used (Exod. xxxiv, 29, 



Chapter Y. 249 

or any such thing ; but that it should be holy 
and without blemish. 



30, 35) to denote the shining of Moses's countenance; 
and in Luke vii, 25 the same word is employed to de- 
scribe costly and splendid apparel. The passage reminds 
us of the psalmist's description of the beauty and mag- 
nificence of the Church's appearance, when he portrays 
her under the figure of the King's daughter: "The 
King's daughter is all glorious within ; her clothing is 
of wrought gold. She shall be brought unto the King 
in raiment of needlework." Psa. xIy, 13, 14. As did 
the psalmist, so also the apostle means to describe the 
Church as the perfection of beauty and splendour. 
Without spot or lorinMe^ etc.] A ''spot" is a stain or 
blemish of any kind, ^vhich mars the beauty of the 
countenance. A "wrinkle" is a fold of the face or 
forehead, and is the usual accompaniment of age or 
extreme care. To be "without spot or wrinkle" im- 
plies their perpetual beauty and youth. But that it 
should be holy and without hlemishl Denoting inward 
and outward holiness. " Such, then, is to be the ulti- 
mate perfection and destiny of the Church. In her 
spotless purity the love of Christ finds its extreme and 
glorious design realized. That love which led him to 
die, in order to bestow pardon and to secure holiness, 
is not contented till its object be robed in unsullied and 
unchanging purity." — EadieJ^ 

*■> "How bright an idea," says Dr. Doddridge, "does this give 
us of the grand plan and design of Christianity ; namely, to 
bring all the millions of which the Church consists to such a 
state of perfect virtue and glory that when the penetrating eye 
of Christ, its great and holy bridegroom, shall survey it, there 
shall not be one spot, or wrinkle, or anything like it, in the 



250 XoTES ON Ephesians. 

28 So ought men to love their wives as 
their own bodies. He that loveth his wife 
loveth himself. 

29 For no man ever yet hated his own 

"But when is this perfection to be for the first time 
possessed, and when does this presentation take place ? 
The ' church ' we understand in its full significance as 
the whole company of the redeemed, personified and 
represented as a spiritual spouse. The presentation 
belongs therefore to the period of the second coming, 
when the human species shall have completed its cycle 
of existence on earth ; and every one whom the Sav- 
iour's all-seeing eye beheld as belo]^ging to his Church, 
and whom, therefore, he loved, and died for, and 
cleansed, has shared in the final redemption." — Eadie. 

Verse 28. So ought men to love their wives as their own 
todies'] That is, as they love themselves. Christ consti- 
tuted the Church his body, and as such "loved" her. 
Imitating this example, the husband should love his 
wife, for she, in like manner, is his own body. He that 
loveth his wife loveth himself] How so, unless as she is 
''one body " with himself? It may not be out of place 
to remark here, that though husband and wife are de- 
clared to be "one flesh," it is in a figurative sense, not 
iii a material identification. Neither is it to be under- 
stood in any sense inconsistent with their separate sub- 
sistence as distinct persons. Neither is this oneness 
to be so interpreted as to lose sight of the fact that he 
is the superior and she the inferior person. 

Yerse 29. For no man ever yet hated his own flesh] 

least to impair its beauty or offend his sight, Where is such a 
scheme of thought to be found in the world, but in the New 
Testament and those who have been taught by it." 



Chapter Y. 251 

flesh ; but nourisheth and cherisheth it. even 
as the Lord the church : 

That is, no one ever vet failed to love himself. Even 
the most rigid ascetics never subject their bodies to 
painful lacerations and mortifications from hatred to 
them, but in expectation of some great ultimate advant- 
age. It is a form of self-love. The term "flesh," 
rather than body, as above, was probably used by the 
apostle in reference to Jehovah's declaration in the first 
institution of marriage : '• They twain [Adam and Eve] 
shall be one flesh;'' a declaration, it will be borne in 
mind, not to be limited to our first parents, but equally 
applicable to all who should ever enter into the marriage 
relation. By the statement •• no man ever yet hated his 
own flesh.'' taken in connection with the preceding con- 
text, the apostle evidently conveys an intimation that 
the man who hates [does not love] his wife, may be 
said to hate himself. This would be unnatural and 
criminal- But nourisheth and cherisheth it'] The former 
of these terms strictly denotes to nurture by supplying 
nourishment thus ministering to the growth and develop- 
ment of the body. The latter clause signifies *• to warm.'' 
as a mother does her infant by enfolding it to her bosom. 
Both terms express tenderness and solicitude, and there- 
fore both are suited to express the care with which 
men provide for the comfort and want5 of their bodies. 
\\Q must not, however, limit them to these definitions, 
for certainly more is intended by "nourishing and cher- 
ishing'' than the mere supplying of food and clothing. 
Doubtless the terms are intended to sigTiifv all the care 
which man takes to foster life and render it agreeable. 
Even as the Lord the churchl Spoken with general refer- 
ence to the tender love of Christ toward his Church. 



252 Notes on Ephesians. 

oO For we are members of his body, of his 
flesh, and of his bones. 

Eadie, particularizing, says: "Christ nourishes tlie 
Church, feeds it with his word, fosters it by his Spirit, 
gives it the means of growth in the plenitude and vari- 
ety of his gifts, revives and quickens it by his presence, 
and guards it by his own almighty power from harm 
and destruction. Something more, therefore, than food 
and clothing is demanded from the husband to the wife; 
he is to give her love and loyalty, honour and support. 
As Christ nourishes and cherishes his Church, and as 
every man nourishes and cherishes his own flesh, so 
the bidding of nature and the claim of religious duty 
should lead the husband to nourish and cherish his 
wife." Many of the more ancient and better copies of 
the Scriptures read Christ instead of "Lord;" it is gen- 
erally accepted as the true reading. 

Verse 30. For we are members of his hody] The word 
"for" seems to assign the reason of this "nourishing 
and cherishing " of the Church by Christ as just stated, 
namely, it is "his body." As, therefore, the universal 
Church constitutes that body, the individual members 
of that Church are component parts of that body: 
" not . accidental, but integral parts of his body; 
united to him, not only as members of his mys- 
tical body, the Church, but by the more mysterious 
marital relation in which Christ, in his natural and 
now glorified body, stands to his Church." — Ellicott. 
Of his fleshy and of his hones'] This is confessedly a very 
difficult passage, and is one which has sorely perplexed 
the commentators on this book. We present a few of 
the expositions which appear to us the most scriptural 
and natural. The first given expresses, substantially, 



Chapter Y. 253 

31 For this cause shall a man leave his 
father and mother, and shall be joined 

the view of Chrysostom, Bengal, Meyer, Holden, EUi- 
cott, the language being that of the latter. " These 
words are cited (in substance) from Gen. ii, 23, to con- 
vey this profound truth, that our [the believer's] real 
(spiritual) being and existence is as truly, as certainly, 
and as actually, 'a true native extract out of his 
[Christ's] own body,' (Hooker.) as was the physical 
derivation of Eve from Adam." Dr. Turner writes: 
"The whole verse expresses intimate connection, the 
very closest union, which, as the figure pervading the 
whole context required, is denoted by terms drawn 
from physical association. Nevertheless the connection 
is not physical, but spiritual, and the more perfect and 
entire on this very account. The spiritual origination 
of the Church from Christ himself, and its most intimate 
and indissoluble union with him, are also thus denoted 
by the apostle." Similar language, to express family 
and other relationship, may be found in Gen. xxix, 14; 
Judges ix, 2 ; and 2 Sam. v, 1. 

Yerse 31. For this cause] What cause? The words 
are allowed to be a quotation from Gen. ii, 24, wherein 
it is stated that after Adam had, under divine guidance, 
given to every beast and bird a name, a deep sleep (or 
trance, an unnatural suspension of his mental faculties) 
was caused to faU upon himself, during which the Lord 
took one of his ribs, and closed up the place with flesh ; 
then took the rib, made into a woman, and brought her 
unto Adam; who, looking upon her, said: '' This is [un- 
like the other creatures] now bone of my bone, and flesh 
of mv flesh. Therefore shall a man leave his father and 



254: Notes on Ephesians. 

unto his wife, and they two shall be one 
flesh. 

32 This is a great mystery: but I speak 
concerning Christ and the church. 

33 [[Nevertheless, let every one of you in 
particular so love his wife even as himself; 

his mother, and shall cleave unto his wife; and the}^ 
two shall be one flesh." Thus predicting that the union 
now formed should be deemed to exist in like manner 
in all future marriages. But beyond this there was a 
design which even Adam did not perceive, namely, 
that as man and woman were thus united, so, hereafter, 
should the race separated from God by sin be remarried 
in the new Adam. " For this cause," therefore, namely, 
because of this betrothal of obedient, loving souls to 
Christ, and of their union with him, "the man and wife 
shall be one flesh" with Christ their spiritual head. 

Yerse 32. This is a great mystery] That is, an event 
or signification which could not be known by man un- 
less revealed to him. / speak concerning Christ and the 
church'] The relation intended to exist between a man 
and his wife might be inferred from the rite itself; but 
not that higher, more spiritual relation between Christ 
and his people, of which it was designed to be symbol- 
ical; this is the "great mystery." While, therefore, 
we can by no means allow that marriage is a sacrament, 
as the Romish Church teaches, it is evident that its 
Institutor designed it to be a more holy relation than 
men usually deem it to be. 

Yerse 33. Nevertheless]. However, as though he had 
said, not further to enlarge ; or, apart from this consid- 
eration. Let every one of you] Who are husbands. In 



Chapter YI. 255 

and the wife see that she reverence her hus- 
band. 

pariicular so love Ms wife] As well as Christ loves the 
Church. And the vnfe. . .reverence her husband'] To rev- 
erence is to regard vdth. fear, mixed Avith respect and 
afifection. This she is to do, both because he is her 
divinely-appointed superior and her natural head. 



CHAPTER VI. 



Tlie apostle Tiere treats of the duties of cJiildren and 
parents,' of servants and makers; gixes various ex- 
Tiortations and directions to the Church generally ,' 
concludes icith the usual benediction. 

CHILDREX, obey your parents in the 
Lord: for this is right. 

Terse 1. Children^ obey your parents] Having com- 
pleted what he had to say on conjugal duties, the apostle 
now turns his attention to those scarcely less important 
ones, the duties growing out of the relations existing 
between parents and children. As the epistle is ad- 
dressed to '• saints and faithful " persons, and yet special 
direction is here given to children, it is fair to presume 
that such, and probably quite young children, were 
ranked among them. To ''obey" in the sense of the 
text is not merely to yield implicit obedience to every 
expressed command, but even to every known wish, 
whether uttered or not : and that not with reluctance, 
but cheerfully, from the heart, with the fullest concur- 



256 I^OTES ON Ephesians. 

2 Honour thy father and mother ; which 
is the first commandment with promise ; 

rence and desire. Less than this is not "obedience." 
In the Lord'] The Lord Jesus; in deference to his au- 
thority, in obedience to his will, thus expressed. Some 
understand the expression "in the Lord" in the sense 
of religious parents, as though the apostle had said, 
" OhQj your parent*, if they be in the Lord." Of course 
no such interpretation is sound, for the duty of obedi- 
ence of children to parents is of universal obligation. 
We take the sense more particularly to be, "obey them, 
not only from the instincts of the law of nature, but 
from the higher consideration of His will and command," 
thus giving to every act of fihal obedience a religious 
character. For this is right] The word is the same as 
is usually rendered righteous, and is not, therefore, an 
act terminating in doing merely right, but also is one 
"well pleasing unto the Lord," (Col. iii, 20,) as being 
outwardly in obedience to his command, and springing 
from an inward desire to do his will. 

Yerse 2. Honour thy father and mother] The fifth 
command in the Decalogue, Exod. xx, 12. To "hon- 
our" parents is to regard them with esteem and affec- 
tion ; to stand suitably in awe of them as our rightful 
governors; to yield ready and implicit obedience to 
their wishes ; to speak of them with becoming respect ; 
to lighten, as far as possible, their burdens ; to assuage 
their sorrows; to minister to their necessities; and 
ever to regard them in our inmost feehngs with rever- 
ence and love. And this not only while we are under 
their direct control, but whether present with or absent 
from them, and that so long as God shall blass us with 



eHAFTER Vie 257 

parents to "honour." How dififerent such a course 
fi'om that pursued by many children, some of whom 
esteem themselves as in no wise lacking in duty to this 
requirement! What " honouring " is there in speaking 
of these as " the old man," or " the old woman?" What 
" honouring " of them is there in oftentimes spending in 
selfish gratifications that which may be needed to re- 
lieve their pressing necessities? Children, older and 
younger, reverently hear the word of the Lord, and 
hasten to obey it: "Child, honour thy father and thy 
mother!" Which is the first commandment with prom- 
ise} That promise being, (Exod. xx, 12,) " That thy days 
may be long in the land which the Lord thy God giveth 
thee." But how does the apostle term this "the first 
commandment with promise?" Has not the second 
command a promise annexed? and by impUcation, at 
least, the third commandment also ? Certainly a " prom- 
ise " is at least plainly intimated in the second com- 
mandment, of equal value with that here named: 
" showing mercy unto thousands of them that love me, 
and keep my commandments:" and the third has one 
also by fair deduction, for inasmuch as it is declared 
that "the Lord will not hold him guiltless who taketh 
his name in vain," and will consequently punish, it is 
reasonable to conclude that those who do not "take in 
vain " the sacred name are at liberty to infer that they 
will be correspondingly blessed. We conclude, there- 
fore, that the apostle is not to be understood strictly, 
that before this there is no promise in the Decalogue to 
obedience, but simply that this is the first command to 
which there is an open, explicit pledge of distinctly -prom' 
ised good, together with a plain avowal of the character 
of that good — long hfe. 



258 Notes on Ephesians. 

3 That it may be well with thee, and thou 
mayest live long on the earth. 

4 And, ye fathers, provoke not your chil- 

Yerse 3. That it may he well luith thee'] Slightly varied 
from Exod. xx, 12, of the Septuagint. '' Well with thee " 
in increased temporal and spiritual prosperity; "well 
with thee " in the approval of thine own heart, a bless- 
ing bej^ond all price; "well with thee " in the approval 
and respect of the good among whom thou dwellest ; 
" well with thee," especially, in the consciousness of thy 
Lord's approval. And thou mayest live long on the earth] 
Occasional, and indeed frequent, violations of this prom- 
ise by no means destroy its faithfulness. We hold it 
to be literally true, that, as a principle of God's govern- 
ment, the obedient child lives longer, as a general things 
than does the disobedient and perverse one. 

Yerse 4. And, ye fathers, provoke not your children to 
wrath] The "and " closely connects this injunction with 
the one preceding as parallel to it. The address, it win 
be noticed, is not to parents, but to "fathers ;" and this, 
probably, both as the head of the family, and conse- 
quently responsible for its government, and as the one 
usually best calculated to administer discipline, not being 
so likely to have the affections unduly warped by fond- 
ness as the mother. For this reason, also, the com- 
mand not to. provoke is more needed by the father than 
it would be by the mother, the father being more likely, 
from the absence of the tenderness possessed by the 
mother, to exercise severity. "If children be uniformly 
confronted with paternal frown and menace, then their 
spirit is broken, and the most powerful motive to obe- 
dience, the desire to please, is taken from them." — Eadie. 



. Chapter YI. 259 

dren to wrath : but bring them up in the 
nurture and admonition of the Lord. 

5 Servants, be obedient to them that are 
yoiu^ masters according to the flesh, with 

The word rendered '"wrath" properly signifies to irri- 
tate, namely, by undue authority or unnecessary sever- 
ity. — Bloomfidd. This is to be carefully avoided But 
hriiig them up] Strictly, educate them. In the nurture 
and admonition of the Lordl The word translated "nur- 
ture " signifies to discipline^ train : and that rendered 
'•admonition,'' to put in mind^ namely, by repeated in- 
struction. The expression, "of the Lord," denotes that 
the instruction is to be respecting him ; showing the 
nature of his claims upon them ; and that it is not so 
much the "father" as it is "the Lord Christ" who di- 
rects this education, disciplme, instruction. 

Verse 5. The apostle comes now, in the descending 
scale, to treat of the relation of servants and masters ; 
and certainly, when we consider the vast number who 
sustain this relation, it cannot be deemed a subject un- 
worthy of his attention. ServoMts] Literally, slaves* 
these being, among the inhabitants of Asia Minor and 
other parts of the so-called civilized world, the ordinary 
class of servants. These slaves were the property, in 
the fullest sense, of their masters, who possessed the' 
entire disposal of their persons, families, services. They 
bore in many respects a similar relation to that of the 
slaves in our southern states, though in one essential 
particular they greatly differed, namely, that if by any 
means they became free, all the positions and honours 
of the state were as open to their ambition as to that 
of other citizens ; and we know that many of them be- 



260 Notes on Ephesians. 

fear and trembling, in singleness of your 
heart, as unto Christ ; 

6 Not with eyeservice, as menpleasers ; but 
as the servants of Christ, doing the will of 
God from the heart ; 

came distinguished. They were free from the disabili- 
ties of a hopeless, hateful caste. It is worthy of remark 
that the apostle makes no reference to their state, other 
than to recognise it, and to enjoin upon them so faithful 
a discharge of their duty to 'their temporal masters, 
whether believers or otherwise, as they would render 
Christ. The recognition of the estate is not, however, 
to be construed as an approval of it, any more than a 
recognition of despotism in the state is to be considered 
as favouring that. Be obedient to... your masters ac- 
cording to the flesh] That is, their earthly masters, 
in distinction from their heavenly Master, the Lord 
Christ. With fear and trembling] "With soUcitude or 
care that every duty be faithfully and diligently per- 
formed. In singleness of your heart] Meaning, with- 
out any mixed or impure motive, but in simplicity 
and earnest effort. How pure this morality ! As unto 
Christ] As a service rendered to him, and seeking his 
approval. 

Yerse 6. Not with eyeservice^ as menpleasers] By 
"eyeservice " is meant the performance of labour only 
or chiefly when the master's eye is upon the servant, 
the motive being to win his good opinion. But as the 
servants of Christ] As his slaves, having been purchased 
by him. Doing the will of God from the heart] Eather, 
from the soul. The expression denotes the earnestness, 
and sincerity of the service. 



Chapter YI. 261 

7 With good will doing service, as to the 
Lord, and not to men : 

8 Knowing that whatsoever good thing any 
man doeth, the same shall he receive of the 
Lord, whether he he bond or free. 

Yerse 7. With good loUl doing service] Implying not 
only with spirit or zeal, but also with a well-affected 
mind. As to the Lord^ AVhich religious consideration 
would greatly lighten their labour. In view of this 
willingness of service one of the ancients wrote, " Serve 
freely, and you are no longer a slave." In like manner 
the Scriptures elsewhere teach, ''Whatsoever ye do in 
word or deed, do all in the name of the Lord Jesus." 
Col. iii, 17. 

Yerse 8. Knowing that ivhatsoever good thing any man 
doeth] Mr. Wesley renders, ''Whatsoever good each 
man doth." Here is the encouraging reason to this 
required honesty and dihgence. The ''knowing" this 
implies, of course, their strong confidence that the Lord 
was not unmindful of their faithful labour. Their acts 
of obedience would rank among those "good" deeds 
for the performance of which rewards are promised, 
they being almost the only "good works" their pecul- 
iar situation allowed them to perform. The same shall 
he receive of the Lord] "Receive back," as it were of a 
deposit ; not, of course, in kind, but in those higher and 
holier rewards of the eternal world, and that in propor- 
tion to their good conduct while here. This reward 
'will be conferred not by those to whom the service 
was here actuaUy rendered, but by "the Lord " himself; 
how greatly increased, therefore, in value. Whether he 
be bond or free] Meaning, whether he be a slave or hired 



262 Notes on Ephesians. 

9 And, ye masters, do the same things unto 
them, forbearmg threatening : knowing that 

servant, "wages" not being deemed the full return 
for faithful service. The time of conferring these re- 
wards will of course be the day of final retribution, 
when every man shall "receive according to that he 
hath done." This doctrine is too often lost sight of, or 
kept in the background, as if it derogated from the char- 
acter of faithful service to have any respect to "the 
recompense of the reward ;" whereas its hope is designed 
to be, and really is, one of the most influential motives 
to well-doing. 

Yerse 9. And, ye masters, do the same things unto them] 
The " and," connecting closely with the preceding, shows 
the duties of the two classes of persons to be reciprocal. 
Having given suitable instruction to the slaves in their 
duty, the apostle now, with equal authority, enjoins 
upon the masters the service they owe to their serv- 
ants. The command "do, the same things unto them," 
means, discharge your duty with equal diligence and 
fidelity, rendering to them that which is just and right, 
mingled with needed kindness. Certainly this injunc- 
tion was called for, for irresponsible power is ever 
apt to be abused. Forbearmg threatening] One of 
the more common evils to which these servants would 
be naturally exposed. By "forbearing" this is meant, 
not merely lessening it, but avoiding it. And as threat- 
ening ever proceeds from ill-temper, this being avoided, 
much would be gained toward a kind usage of those in 
whose behalf Paul now pleads. Knowing that your 
Master also is in heaven] Rather, as most modern com- 
mentators allow the translation should be, and as is the 



Chapter VI. 263 

your Master also is in heaven; neither is 
there respect of persons with him. 

10 Finally, my brethren, be strong in the 
Lord, and in the power of his might. 

reading of many ancient copies, " your and their Mas- 
ter," your common Lord. Such an idea, fixed in the 
mind of the earthly master, would naturally prove a 
strong restraint against ill usage of servants. Neither is 
there respect of persons with hini\ Strictest equity will 
characterize his administration, for " the Judge of the 
whole earth, will do right." Difference of worldly sta- 
tion will have no influence with him; but bond and 
free, master and slave, have a perfect level before him. 
Yerse 10. Finally^ my brethren] Having concluded 
his special admonitions and directions, the apostle now 
returns to the whole body of believers, giving them such 
exhortations and godly counsel as he deemed needful. 
These ^* brethren" are, of course, the entire Church. 
The words ^'my brethren " are omitted by many ancient 
copies and modern critics ; but Turner thinks " the evi- 
dence of their spuriousness is hardly sufficient to war- 
rant their rejection." Be strong in the Lord] Rather, 
be strengthened by or through the Lord ; that is, through 
your union with him, that so ye may be able to over- 
come your spiritual enemies. And in the power of his 
might] Conscious of Ms "power," confide in his "might." 
The idea seems to be, that their faith in their union with 
Christ, and in his might, should fill them with confi- 
dence in him, and that thus they should obtain the 
mastery. It is said that the words "power of his 
might" mean literally "the vigour derived from his 
strength." Is it not singular that an epistle so fUU of 



264 Notes on Ephesians. 

11 Put on the whole armour of God, that 
ye may be ahle to stand against the wiles of 
the devil. 



elevated views of God, and of the relation believers 
sustain to him, and of the might derived from him, 
should close with exhortations to prepare for struggles 
which would require the exercise of all this strength ? 
for conflicts which should fully test all their courage, 
and the abihty derived from the Most High ? Yet so it 
is ; the apostle knew the Christian life to be a sore and 
continuous conflict. Hence his urgent exhortation. 

Yerse 11. Put on the whole armour of God'] The di- 
rection is very emphatic : put on armour, not of man's 
forming, but of God's ; of heavenly temper. The armour 
of man's invention, such as seclusion from the world, 
(flight instead of fight,) ritual observances, and our own 
goodness, have ever failed. The "armour," or panoply, 
when taken in all its parts, is both defensive and offens- 
ive. The figure is borrowed, of course, from the mate- 
rial of ordinary armies, in which the soldiers, the better 
to defend themselves, and the more successfully to assail 
their enemies, were in the habit of covering all the ex- 
posed parts of their person with armour. This armour 
of God is particularly described in the verses following. 
That ye may he aMe to stand against the vnles of the devil] 
The word "stand," here, means, to stand in front of, or in 
firm opposition. " Wiles " are cunning and unexpected 
stratagems, not open force. These are Satan's modes 
of warfare, and his success has often proved their skill 
and potency. Hence constant vigilance, the "for ever 
standing on our guard," is a weapon of the first im- 
portance. 



• Chapter YI. 265 

12 For we wrestle not against flesh and 
blood, but against principalities, against 
powers, against the rulers of the darkness 
of this world, against spiritual wickedness in 
high places. 

Terse 12. For lue lorestle not against flesh and Uoodl 
To "wrestle" here means, to struggle againsfc, as for 
life. The conflict is by no means of an indifferent char- 
acter, or of unusual frequency. It is one all must 
engage in, and in which they must conquer or be lost. 
But against p'rincipalities^ against powers^ against the 
rulers of the darkness of this world, against spiritual 
wickedness in high places'] The reference is to various 
classes of evil spirits ; the same as in 2 Peter ii, 4, and 
Jude 6, are termed fallen angels, who are now sub- 
ject to Satan, their chief. As such, their own power is 
in each particular beyond that of unaided human nature ; 
hence the danger to men of this spiritual conflict. By 
" rulers of the darkness of this world " is meai^t, those 
evil angels or demons by whose influence the darkness 
of a spiritual night is spread over the mental and spir- 
itual perception of wicked persons, and by which influ- 
ence they are, with the consent of their own minds, 
retauied in allegiance to sin and Satan. These are 
" the world-rulers " over the mass of mankind. Against 
spiritual wickedness in high places'] That is, against 
wicked spirits in high places. Commentators are much 
perplexed with this expression, " high places." It seems 
to intimate some exalted region, either physically or 
morally; hence some render "heavenly place?," under- 
standing thereby a contest respecting heavenly things. 
Others take it of the aerial region, supposing that to be 



266 Notes oi^ Ephesians. 

13 Wherefore take unto you the whole 
armour of God, that ye may be able to with- 
stand in the evil day, and having done all, 
to stand. 

the abode of these infernal spirits, and the scene of this 
conflict. Others, as Turner, understand by "high" or 
heavenly places that which has relation to heaven and 
heavenly things; and contend that as the Christian 
Church bears this designation in chap, ii, 6, that we are 
to understand the Church on earth to be this scene of 
conflict. '-There is a close 'connection," he observes, 
" between the Church as the region of spiritual blessings 
now, and heaven as its ultimate seat hereafter, and 
consequently the same phrase may well be employed 
to denote both or either. In the text under examina- 
tion it expresses the holy Church as the scene of the 
hostile action of the Satanic forces. This holy land 
they have invaded. This they have made the arena of 
the comtest, and in the Church must the Christian meet 
the foe, engage in the conflict, and win the victory." 
"We prefer this view. 

Yerse 13. Wherefore take unto you the whole armour of 
God] The repetition of this language is probably de- 
signed to keep before us the formidable character of 
the foe to be encountered. That ye may he able to with- 
stand in the evil day] The time of trial and temptation, 
be that when it may. To "withstand" is so to resist 
the enemy that he gain no advantage ; and the exhor- 
tation to take "the whole armour" in order to this, 
contains an intimation that in no other way can Chris- 
tians withstand these sometimes violent assaults. And 
having done aU] Having continued to resist. To stand] 



Chapter VI. 267 

14 Stand therefore, having your loins girt 
about with truth, and having on the breast- 
plate of righteousness ; 

15 And your feet shod with the prepara- 
tion of the gospel of peace ; 

Keeping good the position by maintaining a firm front 
against your foes. The victory is not yet won. 

Yerse 14. Stand therefore] Unshaken, with your face 
to the foe. Having your loins girt about with truth] The 
apostle has now his soldier armed, and proceeds to de- 
scribe the various pieces. To " girt " is to pass a belt 
or girdle around the body; and the being girt "with 
truth " would seem to imply a consciousness of support 
from this element of Christian character, as a girdle 
helps to support an otherwise feeble frame. And hav- 
ing on the breastplate of righteousness] A breastplate is 
a piece of armour covering the chest from the lower 
part of the throat to the lower part of the waist. It 
was made of small plates, so adjusted as to allow of 
freedom of movement. From its being termed the 
breastplate ''of righteousness," (an expression suggest- 
ed, apparently, by Isa. xi, 5, or hx, lY,) it would appear 
to have reference to a sense of true Christian character ; 
to being possessed of "the righteousness of God," or 
that righteousness which G-od imparts through faith. 
A conscious sense of the divine favour is an excellent 
defence in the hour of spiritual conflict. 

Yerse 15. And your feet shod luith the preparation of 
the Gospel of peace] This armour is the strong military 
sandal, worn to protect the feet. By the expression 
'' preparation of the Gospel," we understand the being 
in a constant state of readiness for any duty. That no 



268 Notes on Ephesians. 

16 Above all, taking the shield of faith, 
wherewith ye shall be able to quench all the 
fiery darts of the wicked. 



onslaught of the enemy, no sudden or unexpected at- 
tack, shall find the Christian soldier unprepared, but 
ever ready to meet and resist the foe. 

Verse 16. Above all] Eather, in addition to all the 
armour already named ; not as more important or better 
than all. Taking the shield of faith] As the armour 
worn on the body was not an absolute defence, not 
covering all parts, or even preventing a fatal thrust 
"between the joints of the harness," the shield was a 
very important means of defence in the hand of a ready, 
skillful combatant. A quick eye, coolness, and rapid 
movement of this weapon, went very far to render the 
ancient soldier invulnerable. The shield was worn in 
combat on the left arm, which was at liberty to cover, 
by a dexterous movement of the shield, any exposed 
part of the body, enabling the soldier to receive the 
shaft of the arrow or thrust of the spear on his im- 
penetrable shield. Thus faith in Christ, and his 
promises of help and deliverance, blunts the injurious 
suggestions or aspersions of Satan and his embattled 
host, causing their weapons to fall, spent and blunted, 
at the feet of the Christian warrior. Wherewith ye shall 
he able to quench all the fiery darts of the wicked] These 
"fiery darts" were slender arrows of cane, to which 
ignited combustible matter was attached, which, when 
shot, were designed to set on fire woodwork, tents, 
etc. — Bloomfield. These implements of cruel death 
seem to be alluded to in Psa. vii, 13, which, according 
to Dr. J. A. Alexander, should read, " He will make his 



Chapter YI. 269 

11 And take the helmet of salvation, and 
the sword of the Spiiit, wMch is the word 
of God : 



arrows burning arrows." As these ''darts" not only 
pierced but burned, they were doubly dangerous, and 
aptly represent those very fierce assaults of evil which 
occasionally try the righteous souL To "quench" 
these is to extinguish them, namely, by receiving them 
on this '-shield of faith." How pointedly does this 
defensive armour illustrate that hvirig, active faith 
which, casting itself upon the Omnipotent One, cries, 
"Hide me till this danger is overpast," and finds that 
then these "arrows of death" are quenched as in the 
atoning blood. Theicicked'] The wicked one, the devil. 
Yerse 17. And tuke the helmet of salvation] A "hel- 
met" is a covering for the head, and was anciently 
made of such material as could not be easily penetrated 
even by the blow of a sword. It was considered an 
iljiportant part of the soldier's armour. In 1 Thess. v, 8, 
"the hope of salvation is represented as a helmet." 
" Salvation," here called a helmet, is that state of deliver- 
ance from G-od's displeasure, and consequently from the 
Hability of punishment, which has been conferred upon 
the behever through his faith, and forms his present 
title to everlasting joy. This he now has in possession. 
But as the fuU and perfect enjoyment of the blessings 
arising from this conscious state of present salvation 
are not yet fully realized, and there is a consequent 
looking for of greater and better things, it is also con- 
sidered, in a certain sense, as yet future; hence the 
objex)t of hope as expressed in 1 Thess. v, 8. And 
the sword of the Spirit} A "sword" is not so much a 



270 Notes on Ephesians. 

1 8 Praying always with all prayer and sup- 
defensive as it is an offensive weapon; it is not one 
with which merely to parry or ward off blows, but one 
designed also with which to strike home at the enemy. 
By "the Spirit" is meant that which is furnished by 
the Spirit, the Holy Ghost, who is the exponent in this 
respect of the divine will. Which is the word of Godl 
The figure of a sword is several times employed in 
Scripture to denote the "word of God," because of its 
sharp, searching influence. So in Heb. iv, 12, it is writ- 
ten, "The word of God is quick. . .sharper than any 
two-edged sword." In like manner the prophet Isaiah 
asserts, in respect to the message to be declared, 
(chap, xlix, 2,) "He hath made my mouth like a sharp 
sword;" and in Revelation (i, 16; ii, 12; xix, 15) it is 
said of the angel to whom was given "a sharp sword," 
a "two-edged sword," etc., that it proceeded out of 
"his mouth," and therefore denotes the language he 
was directed to utter. So in Prov. xxv, 18, we read, 
" a man that beareth false witness is a sword." By th^ 
"word of God" in this place some would understand 
only the written word as then known ; is it not better 
to interpret it of all known commands of God, whether 
then written or as yet unwritten? The Saviour tri- 
umphed over the arch enemy by the use of this weapon, 
thus setting us an example how to put to flight "the 
armies of the aliens." This, skillfully and faithfuUy 
used, will defeat all the powers of darkness. 

Yerse 18. Praying always] Prayer does not appear 
to be here named as a separate weapon, but rather as 
a direction how properly to avail themselves of the fuU 
benefit of the defensive and offensive armour already 
named; how to use it to the utmost advantage. 



Chapter VI. 271 

plication in the Spirit, and watching there- 
nnto with all perseverance and supplication 
for all saints ; 
19 And for me, that utterance may be given 

'•Prayer" implies, 1. Reverent and grateful adoration 
of the Triune God; 2. Earnest supplication for tnose 
helps of the Spirit, and that providential protection and 
care, which their otherwise helpless condition demand- 
ed. And this was to be done "always:" meaning, not 
always when they should pray, but that they should 
thus pray at all times, or rather, ever, in their minds, 
be perseverhig in this duty. With all prayer and sup- 
plication'] All modes of prayer; private, social, public. 
Making their requests known for individual and col- 
lective assistance. The distinction between "prayer" 
and " supplication " probably is, that the former denotes 
general, the latter special requests. I7i the Spirit] Cer- 
tainly not the human spirit, but the Holy G-host, through 
whose blessed and indweUing influence, and by whose 
merciful aid, they would be enabled to pray for things 
needed by them, and acceptable to the will of the Most 
High to grant, he himself also making intercession in 
their behalf And watching thereunto] Being ever on 
the alert ; ready for the duty. With all perseverance] 
Without fatigue or weariness ; not becoming tired of or 
in the duty. For all saints] Making supplication not 
only for themselves, but for their fellow-behevers ; not 
merely, as it were, for their own section of this Chris- 
tian army, but for the whole host of the elect, that 
they also may " stand " in the time of conflict. 

Terse 19. And for me] The importance which the 
apostle attributed to prayer, and his faith in its efficacy, 



272 Notes on Ephesians. 

tinto me, that I may open my mouth boldly, 
to make known the mystery of the gospel, 
20 For which I am an ambassador in bonds ; 

are evident from the frequency with which he enjoins 
the duty, and from the earnestness with which he so- 
licits such prayers in his own behalf "While, however, 
he desires prayer to be offered for himself, it is with no 
selfish purpose, but that he may the better be enabled 
to discharge his ministry. That utterance may he given 
unto me] "Utterance" is ready speech, including in 
the thought suitable matter as well as forcible expres- 
sion. Paul well knew that this was a special gift of 
God as much as was any grace of the Spirit, and there- 
fore in a dependent spirit asks that it may be conferred. 
That I may open my mouth holdlyl Forcibly, fearlessly, 
deliver the message committed to me of G-od. Perhaps 
he had in mind the defence he should be called on to 
make at Cesar's seat, and meant to include ability suit- 
ably to answer his accusers, as well as properly and suc- 
cessfully to preach. To make known the mystery of the 
gospel] To reveal those good tidings of salvation for 
man which had so long remained hidden in the divine 
mind. 

Yerse 20. For which I am an ambassador'] One com- 
missioned and sent by God to make known his will 
respecting men ; especially the terms on which he would 
forgive their sins and receive them into favour. In 
bonds] Literally, in chains; though the apostle does 
not intend to express more than simple confinement, 
the being deprived of his liberty. He was not "in 
bonds" for being an "ambassador," but for preaching 
the Gospel. It was this that had given umbrage to his 



Chapter VI. 273 

that therein I may speak boldly, as I ought 
to speak. 

21 But that ye also may know my afiairs, 
and how I do, Tych'i-cus, a beloved brother 
and faithful minister in the Lord, shall make 
known to you all things : 

enemies, and for which they had accused him, and 
caused his arrest. Ttioi therein] In the G-ospel, or in 
proclaiming the Gospel. / raay speak holdly] Nothing 
daunted by chains ; but speak freely, keeping nothing 
back. As I ought to speali] " Ought " in faithfulness to 
my Master and his message. 

Yerse 21. But that ye also may know my affairs'] Hav- 
ing finished his spiritual advices and directions, the 
apostle now, in conclusion, briefly notices his private 
affairs. And first, knowing their interest in his wel- 
fare, he informs them "also," meaning them and others, 
but what others cannot be determined, of his personal 
conditioru The term "affairs" literally means things 
concerning me — his state, rather than his employments. 
And how I do] In reference to his health. Tychicus] 
T^e know but little of this "faithfiil minister." He was 
an Asiatic, and from Acts xx, 4, we learn a companion 
of Paul's, In Col. iv, 7, 8, he is spoken of as being 
sent to Colosse on a similar errand to that here named ; 
probably at about the same time. And in 2 Tim. iv, 12, 
mention is made of him as having been sent by Paul, 
perhaps on this very errand, "to Ephesus." Tradition 
represents him as having afterward been bishop of 
Chalcedon, in Bithjmia, and of Xeapohs, in Cyprus. 
A beloved hrotlier and faithful rainister] Higher com- 
mendation is not needed. 

18 



274 Notes on Ephesians. 

22 Whom I have sent unto you for the 
same purpose, that ye might know our affairs, 
and that he might comfort your hearts. 

23 Peace he to the brethren, and love with 
faith, from God the Father and the Lord 
Je'sus Christ. 

24 Grace he with all them that love our 

Lord Je'sus Christ in sincerity. Amen. 

T[ Written from Rome tmto the Ephesians by Tych'i-cns, 
• 

Yerse 22. Whom I have sent. . .that he might com- 
fort your hearts] Namely, from Rome, where Paul 
now was. Might "comfort" their hearts not only by 
informing them of Paul's welfare, but also by minis- 
tering unto them the Gospel. 

Yerse 23. Peace 5e to the brethren, etc.] The usual 
form of apostolical benediction. " Peace " signifies con- 
scious reconciliation with God, and the blessed influ- 
ence of his Spirit. "Brethren" — the whole Ephesian 
Ghurch; not as one commentator has it, "the Jewish 
brethren " only. And love with faith'] Coexisting in 
their hearts, and mutually strengthening and increas- 
ing each other by their proper exercise. 

Yerse 24. Grace be with aU them that love our Lord 
Jesus Christ] Grace or favour from God through Christ. 
"Love in sincerity" is the true test of devout Chris- 
tian character. It properly means in "incorruption," 
thus denoting its immutable and ever-living character. 

"The subscription," written from Rome, etc., "is in 
its statement correct, though not forming a part of 
Paul's letter. The subscriptions appended to Paul's 
epistles are probably not older than the fourth cen- 
tury." — Turner. 



ANALYSIS OF EPHESIANS. 



CHAPTER I. 

The apostolic salutation, 1,2: Paul "blesses God for the 
spiritual gifts bestowed upon Ms people, 3-10 : shows the 
union of Jewish and Gentile converts in one body, 11-14 : 
assures them of their interest in his prayers, 15, 16 : prays 
that God would give them wisdom and knowledge of 
himself, that they might apprehend the nature and value 
of the goodness conferred on them, the glory of the in- 
heritance provided for them, the greatness of the power 
which had been exerted in their conversion, 17-21 : and 
of the glory to which, as head of the Church, Christ is 
exalted, 22, 23. 

CHAPTER II. 

In this chapter Paul shows the condition of the Gen- 
tile and Jewish converts "before their conversion, 1-3 : 
that the change they had experienced was a spiritual 
resurrection, of which God was the author, 4-6 : that the 
design of this new dispensation was the exhibition, 
through all future ages, of the grace of God, 7-10. He 
then shows the former alienation of the Gentiles, and the 
means by which it was removed, 11-18 : the consequence 
being their union with his people and himself, 19-22. 

CHAPTER HI. 

The apostle here informs the Ephesians of his call 
to the ministry, and of his designation to serve the Gen- 
tile world, 1-9 : that one object of the redemption of 



276 ANALYSIS OF EPHESIANS. 

men is to exhibit to principalities and powers in heaven 
the manifold wisdom of God, 10 ; that afflictions endured 
in such a cause are no ground of depression, but of 
glorying, 11-13 : prays that they might be strengthened 
by the Spirit, and confirmed in God's love, 14-21. 

CHAPTER IV. 

Paul exhorts the Ephesians to a walk worthy of their 
high vocation, 1-3 : he shows the unity of the Church 
in its faith, 4-6 : which unity is, however, consistent with 
great diversity of gifts, 7-10 : many gifts are bestowed on 
the Church by Christ for its edification and growth, 11-16 : 
then follows an exhortation to holiness, 17-24, and in- 
junctions in respect to certain specific duties, 25-32. 

CHAPTER Y. 

This chapter opens with an exhortation to the imita- 
tion of God's character, 1, 2: followed by a caution 
against all impropriety of conduct or language, 3-6 : the 
Ephesians are to reprove the criminal behaviour of others, 
7-14 : they are to seek occasions for doing good, and to 
be grateful for God's benefits to themselves, 15-20 : the 
apostle then enjoins mutual obedience, treats of the du- 
ties of husbands and wives, and shows the relation ex- 
isting between Christ and his Church, on which he bases 
the relation of the conjugal state, 21-33. 

CHAPTER YI. 

The apostle here treats of the duties of children and 
parents, 1-5 ; of servants and masters, 6-8 : gives various 
exhortations and directions t^ the Church generally, 
9-22 : concludes with the usual benediction, 23, 24, 



INDEX. 



Paok 

Abba, import of tbe term, and who thus cries 74, 75 

Abraham, the blessing of, what 57, 58 

, the blessing of, designed to come on the Gen- 
tiles 58 

, covenant of God with, not annulled by the 

law 58-62 

justified by faith 51, 52 

Anger, direction respecting 220 

Apostle, import of the title 127 

Apostles, the, admit PauFs call to minister to the 

Gentiles 33, 34 

Apostolic council at Jerusalem, Paul attends the ... 29 

, false brethren at 30 

, Paul recognized by the 35 

salutation to the Ephesian Church 129 

Arabia, Paul's resort to, after conversion 20, 21 

Armour, the spiritual, described 267-271 

Believer, the, not a servant but a son of God 75, 76 

Believers built upon the foundation of the apostles 

and prophets 171, 172 

chosen to holiness and blamelessness 132 

constitute a holy temple for the indwelling of 

God 173, 174 

, God hath abounded in grace and wisdom to . . . 135 

made acceptable to God in Christ 134 



278 INDEX. 

Paoi 

Bitterness, wrath, etc., to be put away 224 

Blindness of heart, meaning of 213 

Captivity led captive, sense of the saying 201, 202 

Children, duty of, to obey and honour their par- 
ents 255-258 

of wrath, meaning of the phrase 155 

Child, under the figure of a, Paul shows the relation 

of those under law 70 

Christ, all things put under him 150 

ascended that he might fill all things 203 

, baptized into, import of the term 68 

crucified, meaning of the phrase 47-50 

exalted above all principality, etc 149 

given to be Head of the Church. 150 

made of a woman, why 72, 73 

, Paul's prayer for the possession of the love 

of 192, 193 

proclaimed peace to Jew and Gentile 160 

, redemption by 56 

the peace of his people ' 166 

the source of spiritual life to hi§ people 210 

Christians are God's workmanship 159, 160 

are not to be desirous of worldly honour 109 

are to do good to all men ' 114 

contend not with flesh and blood merely 265 

members of Christ's body 252, 253 

raised up with Christ 157 

-. to be imitators of God 226, 227 

to put on the armour of God 264-271 

Church, the, Christ's body, and his fulness 150, 151 

, the, love of Christ to 247-249 

, the, to make known unto angels the manifold 

wisdom of God 183-185 

Circumcision made by hands, what ; its relation to 

God 163 

not incumbent on Gentile converts 35, 40 



INDEX. 2Y9 

Paob 

Circumcision, zeal of some for, to avoid persecn- 

tion 115, 116 

Circumcised, Christ of no profit to the 93 

, the, bound to keep the whole law 94 

Circumspectly. Christians to walk, and why. . . 237, 238 
Commonwealth of Israel, what ; unbelieving persons 

alien from the 163 

Conceit, self, forbidden Ill 

Covenants of promise, what; unbelieving persons 

alien from the 164 

Crucified with Christ, import of the phrase 44 

Crucifixion of the flesh, what meant by the saying. . 108 

Damascus, description of 21, 22 

Darkened understanding, what 212 

Darkness, works of, command to have no fellowship 

with 233, 234 

Disobedience, children of, meaning of the term 155 

Doxology, a noble 193-195 

' Drunkenness prohibited 239 

Elements of the world, import of the phrase. 71, 72 

Ephesian Church, how founded 124 

converts formerly dead in trespasses and 

sins 152, 153 

converts quickened with Christ 156 

Ephesians, dispute respecting address of Epistle to 

the 125 

, Epistle to the, author of the 125 

Ephesus, brief notice of the city of , 123 

Faith, advantage of, when working by love 96 

, hearing of- 48 

False teachers, professions of, evil 82, 83 

Fathers, duty of, to their children 258, 259 

Faults, brethren committing, how to be reproved, . . 110 
Flesh lusting against the Spirit, what meant by the. 104 
-^^ — , luBts of the, what ; not to be yielded to . . , , . , XO^ 



280 INDEX. 

Pack 

Flesh, wicked desires of the, a hindrance to believers 104 

, works of the, what 104-106 

Forgiveness of sins complete 135 

Fruit of the Spirit, goodness, etc 231, 232 

Fulness of God, Paul prays that the Ephesians may 

be filled with all the 193 

of time, what meant by the phrase 72, 137 

Galatians, instability of the 48 

, Paul admits their having run well, and inquires 

what now hinders 97 

, Paul declares the continuance of his love for the 84 

, Paul expresses his fears t)f the 78, 79 

, Paul refers to their former kindness 80-83 

, Paul's condemnation of their departure from 

the faith 46-50 

, the, condemned for observing days, months, 

etc 78 

, the troublers of the censured 99 

, troublers of the, Paul wishes them to be cut off 101 

Gentile believers sealed in Christ 101 

believers sealed in the Holy Ghost 101 

Gentiles, conditions on which they were to be re- 
ceived into Church fellowship 35 

in the flesh, import of the phrase , 162 

, when converted, no longer strangers and for- 
eigners 171 

Gifts of Christ to the Church in its ministry 204, 205 

, reasons assigned for the 205-209 

Glorying, Paul's, what 116, 117 

God, access to, by Christ 170 

and Father of our Lord Jesus Christ, ascription 

of praise to the 130 

the source of spiritual blessings 130 

God's grace exhibited in the glorification of saints. . 158 

purpose to unite all believers in one Church 

eternal , 185 



INDEX. 281 

Page 

Gospel, Paul accounts for his knowledge of the. . 19, 20 

, the, a system of liberty 92, 93, 101, 102 

, the duty of supporting those who serve in the . 113 

Grace imparted to believers by Christ as he wills. 200, 201 

, salvation by 157 

Grossness and sensuality, injunction to avoid. . 227-230 

Hagar and Eebecca, emblems of the Law and of the 

Gospel 85-92 

Heathen, justification of the, foreseen to be through 

faith 53 

Heavenly places, import of the term 131 

Holy Ghost, the, imparts the true knowledge of God. 145 

, the spirit of wisdom and revelation 145 

Holy Spirit, injunction not to grieve the 222, 223 

Husbands enjoined to love their wives 246, 250 

Idol worship, what ; 76, 105 

Idolatry forbidden , 105 

Indwelling of Christ, Paul's prayer for the 189 

Inheritance of believers, earnest of the 141, 142 

Isaac, son of Abraham, believers symbolized by. . 90-92 
Israel of God, import of the phrase 118 

Jerusalem, Paul's first visit to, after his conversion 22-24 

, second visit to 26, 27 

Jew, distinction between the, and the Gentile abol- 
ished under the Gospel 69 

Jews, the believing, obtained inheritance in Christ 

by predestination of God 138, 139 

Justification by faith illustrated by the case of Abra- 
ham 51-56 

Labour, Christians commanded to 221 

Lascivious to be avoided 213, 227-230 

Law a system of slavery 93 

, for Paul to preach obligation to, would be to 

jnake himself a transgressor 43, 44 



382 INDEX. 

Paok 

Law, its design 62, 63 

, love the fulfilling of the 102 

, Moses the mediator of the 63 

of commandments abolished by the atonement 

of Christ 167 

of force until Christ should come 63 

, Paul's prayer that the Ephesians might be 

rooted and grounded in 190 

, the, a schoolmaster 66 

, the Mosaic, if needful, Christ's death vain 46 

, the, no one justified by obedience to 55, 56 

that Christ might reconcile both Jews and Gen- 
tiles in one body to God 168 

, those who do not continue to fulfil all its re- 
quirements accursed 54, 55 

Life of God in man 212 

Love of Christ to the Church to be the standard of 

the husband's love to his wife 247-249 

Marks of the Lord Jesus borne by Paul 119 

Marriage, nature of ; . . 253, 254 ' 

Masters, directions to, respecting their servants 262, 263 

Mediator, meaning of the word 63, 64 

of the Law, Moses 63 

Meekness, Paul entreats the Ephesians to walk in. . 197 
Men, actions of, rewardable according to their char- 
acter 112, 113 

Mind, Christians to be renewed in the spirit of their 216 

Ministry, Paul's call to the . •. 19, 20 

, the, as instituted by Christ, to be continued 

throughout time 206, 207 

Mutual kindness and forgiveness enjoined among 

Christians 225 

submission, direction respecting 243 

Mystery of God's will made known by the Gospel. . 135 
— — of God's will to gather in one all things in 

Christ 13? 



INDEX. 283 

New man, -^liat it is to put on the 217 

Nigh, to God, meaning of the phrase 165, 166 

Old man, the, to be put off .215 

Paul a prisoner for the Gentiles' sake , 174, 175 

Paul's declaration of satisfaction at hearing of the 

faith of the Ephesians 143 

remarkable prayer in behalf of the Ephesian 

Church lM-151 

reproof of Peter at Antioch 36-40 

Prayers of the Church, Paul asks for the 272 

Predestination, ^vhat 139, 140 

Prince of the power of the air, who so called, and 

why 153, 154 

Purchased possession, redemption of the, import of 

the phrase • 142 

Sedemption through the blood of Christ 135 

Eenewal of the soul of man a work requiring al- 
mighty efficiency 148 

Eighteous, the hope of the, believers wait for 95 

, the liope of the, what ..... 95, 96 

Saints chosen in Christ 131 

, meaning of the term 128 

Salvation by grace through faith 158, 159 

Sealed in Christ, what 141 

Sealing with the Holy Spirit the earnest of the be- 
liever's inheritance 141, 142 

Servants, directions to 259-261 

Sleeper, the spiritual, called on to awake 235-237 

Sons, adoption of, how obtained 73 

, believers adopted as, by the good pleasure of 

God, and for the promotion of the glory of his 

grace 133 

, believers predestinated unto the adoption of, 

by Christ 132, 133 



284 INDEX. 

Paob 

Sons, privilege of 74 

Spirit, fruit of the 107, 108, 281, 232 

, (Holy,) Christians should be filled with the 239-241 

, the Holy, not received by works of law 49 

Thanks, du^ of giving 241 

Titus, notice of 28 

Tribulation, Paul desires the Ephesians not to be- 
come faint at his 186 

Trinity, the Holy, recognition of. 75 

Unconverted persons have no hope, and are without 

God in the world 165 

Union of Jews and Gentiles in one Church made 

known to Paul by revelation 176-183 

Unity of the Church, etc 198-200 

Unity of the Spirit, Ephesian§ admonished to keep 

the 197, 198 

Vocation, Paul entreats the Ephesians to walk worthy 

of their ' 196 

Wall of partition between Jews and Gentiles, what ; 

broken down 166, 167 

Wives, duty of, to submit to their husbands 243 . 

, submission of to their husbands, grounds 

of 244-246 

Worldly honours, Christians not to desire . . . •. 109 

Zealous, weU to be, in a good cause 8S 



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Or, Memorials of Samuel Oliver. By Rev. Gervase 
Smith. 18mo., pp. 168. 

THE HAPPY RESOLVE. 

A Tale from Eoal I;ife. 18mo., pp. 78. 

SERIOUS ADVICE 

From a Father to his Children. Recommended to 
Parents, Guardians, Governors of Seminaries, and 
to Teachers of Sunday-Schools. By Chables At- 

MORE. 18mo., pp. 32. 

MONEY: 

Its Nature, History, Uses, and Responsibilities. 
18mo., pp. 208. 

FRANK HARRISON: 

The History of a Wayward Boy. Three Illustra- 
tions. 18mo., pp. 150. 

FOOTPRINTS OF POPERY; 

Or, Places where Martyrs have Suffered. Seven 
Illustrations. 18mo., pp. 200. 

ANCIENT EGYPT: 

Its Monunicnts and History., Three Illustrations. 
18mo., pp. 214. 

BABYLON 

And the Banks of the Euphrates. 18mo., pp. 211. 

c^ 



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